Ambush

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


Amen

This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has “the God of truth,” which in Hebrew is “the God of Amen.” It is frequently used by our Saviour to give emphasis to his words, where it is translated “verily.” Sometimes, only, however, in John’s Gospel, it is repeated, “Verily, verily.” It is used as an epithet of the Lord Jesus Christ (Rev. 3:14). It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num. 5:22; Deut. 27:15-26; Neh. 5:13; 8:6; 1 Chr. 16:36). In the primitive churches it was common for the general audience to say “Amen” at the close of the prayer (1 Cor. 14:16). The promises of God are Amen; i.e., they are all true and sure (2 Cor. 1:20).

literally “true” and used as a substantive, “that which is true,” “truth,” (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say “amen” to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with “amen.” (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians 13:14) etc.


Amethyst

One of the precious stones in the breastplate of the high priest (Ex. 28:19; 39:12), and in the foundation of the New Jerusalem (Rev. 21:20). The ancients thought that this stone had the power of dispelling drunkenness in all who wore or touched it, and hence its Greek name formed from a_, “privative,” and _methuo, “to get drunk.” Its Jewish name, ahlamah’, was derived by the rabbins from the Hebrew word halam, “to dream,” from its supposed power of causing the wearer to dream. It is a pale-blue crystallized quartz, varying to a dark purple blue. It is found in Persia and India, also in different parts of Europe.

(Heb. achlamah) a subspecies of quartz of a bluish-violet color. Mention is made of this precious stone, which formed the third in the third row of the high priestly breastplate, in (Exodus 28:19; 39:12) It occurs also in (Revelation 21:20)


Ami

(builder), one of Solomon’s servants, (Ezra 2:57) called Amon, Or Amen, Amon in (Nehemiah 7:59)


Amittai

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

(true), father of the prophet Jonah. (2 Kings 14:25; Jonah 1:1)


Ammah

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

(head), The hill of, A hill facing Giah by the way of the wilderness of Gibeon, named as the point to which Joab pursued Abner (2 Samuel 2:24)


Ammi

My people, a name given by Jehovah to the people of Israel (Hos. 2:1, 23. Comp. 1:9; Ezek. 16:8; Rom. 9:25, 26; 1 Pet. 2:10).

i.e., as explained in the margin of the Authorized Version, my people . (Hosea 2:1)


Ammiel

People of God. (1.) One of the twelve spies sent by Moses to search the land of Canaan (Num. 13:12). He was one of the ten who perished by the plague for their unfavourable report (Num. 14:37). (2.) The father of Machir of Lo-debar, in whose house Mephibosheth resided (2 Sam. 9:4, 5; 17:27). (3.) The father of Bathsheba, the wife of Uriah, and afterwards of David (1 Chr. 3:5). He is called Eliam in 2 Sam. 11:3. (4.) One of the sons of Obed-edom the Levite (1 Chr. 26:5).

(people of God).


Ammihud

People of glory; i.e., “renowned.” (1.) The father of the Ephraimite chief Elishama, at the time of the Exodus (Num. 1:10; 2:18; 7:48, 53). (2.) Num. 34:20. (3.) Num. 34:28. (4.) The father of Talmai, king of Geshur, to whom Absalom fled after the murder of Amnon (2 Sam. 13:37). (5.) The son of Omri, and the father of Uthai (1 Chr. 9:4).

(people of praise).


Amminadab

Kindred of the prince. (1.) The father of Nahshon, who was chief of the tribe of Judah (Num. 1:7; 2:3; 7:12, 17; 10:14). His daughter Elisheba was married to Aaron (Ex. 6:23). (2.) A son of Kohath, the second son of Levi (1 Chr. 6:22), called also Izhar (2, 18). (3.) Chief of the 112 descendants of Uzziel the Levite (1 Chr. 15:10, 11).

(one of the prince’s people).


Amminadib

A person mentioned in Cant. 6:12, whose chariots were famed for their swiftness. It is rendered in the margin “my willing people,” and in the Revised Version “my princely people.”

Probably another form of Amminadab. He was noted for the swiftness of his chariot. (Song of Solomon 6:12) It is uncertain whether we ought to read here AMMINADIB, with the Authorized Version, or my willing people, as in the margin. Ammishad’da-i (people of the Almighty), the father of Ahiezer, prince of the tribe of Dan at the time of the Exodus. (Numbers 1:12; 2:25; 7:66,71; 10:25) (B.C. 1491.)


Ammishaddai

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


Ammizabad

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

(people of the Giver, i.e. God), the son of Benaiah, who commanded the third division of David’s army. (1 Chronicles 27:6) (B.C. 1050.)


Ammon

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

(sons of renown, mountaineers), Am’monites, Children of Ammon, A people descended from Ben-ammi, the son of Lot by his younger daughter. (Genesis 19:38) comp Psal 83:7,8 The Ammonites are frequently mentioned with the Moabites (descendants of Ben-ammi’s half-brother), and sometimes under the same name. Comp. (Judges 10:6; 2 Chronicles 20:1; Zephaniah 2:8) etc. The precise position of the territory of the Ammonites is not ascertainable. In the earliest mention of them, (2:20) they are said to have dwelt in their place, Jabbok being their border. (Numbers 21:24; 2:37; 3:16) (i.e. Land or country is, however, but rarely ascribed to them. Their capital city was Rabbath, called also Rabbath Ammon on the Jabbok. We find everywhere traces of the fierce habits of maranders in their incursions.) (1 Samuel 11:2; Amos 1:13) and a very high degree of crafty cruelty to their toes. (Jeremiah 41:6,7; Judges 17:11,12) Moab was the settled and civilized half of the nation of Lot, and Ammon formed its predatory and Bedouin section. On the west of Jordan they never obtained a footing. The hatred in which the Ammonites were held by Israel is stated to have arisen partly from their denial of assistance, (23:4) to the Israelites on their approach to Canaan. But whatever its origin the animosity continued in force to the latest date. The tribe was governed by a king, (Judges 11:12) etc.; (1 Samuel 12:12; 2 Samuel 10:1; Jeremiah 40:14) and by “princes.” (2 Samuel 10:3; 1 Chronicles 19:3) The divinity of the tribe was Molech [Molech], and they were gross idolaters.


Ammonite

The usual name of the descendants of Ammon, the son of Lot (Gen. 19:38). From the very beginning (Deut. 2:16-20) of their history till they are lost sight of (Judg. 5:2), this tribe is closely associated with the Moabites (Judg. 10:11; 2 Chr. 20:1; Zeph. 2:8). Both of these tribes hired Balaam to curse Israel (Deut. 23:4). The Ammonites were probably more of a predatory tribe, moving from place to place, while the Moabites were more settled. They inhabited the country east of the Jordan and north of Moab and the Dead Sea, from which they had expelled the Zamzummims or Zuzims (Deut. 2:20; Gen. 14:5). They are known as the Beni-ammi (Gen. 19:38), Ammi or Ammon being worshipped as their chief god. They were of Semitic origin, and closely related to the Hebrews in blood and language. They showed no kindness to the Israelites when passing through their territory, and therefore they were prohibited from “entering the congregation of the Lord to the tenth generation” (Deut. 23:3). They afterwards became hostile to Israel (Judg. 3:13). Jephthah waged war against them, and “took twenty cities with a very great slaughter” (Judg. 11:33). They were again signally defeated by Saul (1 Sam. 11:11). David also defeated them and their allies the Syrians (2 Sam. 10:6-14), and took their chief city, Rabbah, with much spoil (2 Sam. 10:14; 12:26-31). The subsequent events of their history are noted in 2 Chr. 20:25; 26:8; Jer. 49:1; Ezek. 25:3, 6. One of Solomon’s wives was Naamah, an Ammonite. She was the mother of Rehoboam (1 Kings 14:31; 2 Chr. 12:13). The prophets predicted fearful judgments against the Ammonites because of their hostility to Israel (Zeph. 2:8; Jer. 49:1-6; Ezek. 25:1-5, 10; Amos 1:13-15). The national idol worshipped by this people was Molech or Milcom, at whose altar they offered human sacrifices (1 Kings 11:5, 7). The high places built for this idol by Solomon, at the instigation of his Ammonitish wives, were not destroyed till the time of Josiah (2 Kings 23:13).


Ammonitess

a woman of Ammonite race. (1 Kings 14:21,31; 2 Chronicles 12:13)


Ammonno

See No-Amon.


Amninadab

(Matthew 1:4; Luke 3:33) [Amminadab, 1]


Amnon

Faithful. (1.) One of the sons of Shammai, of the children of Ezra (1 Chr. 4:20; comp. 17). (2.) The eldest son of David, by Ahinoam of Jezreel (1 Chr. 3:1; 2 Sam. 3:2). Absalom caused him to be put to death for his great crime in the matter of Tamar (2 Sam. 13:28, 29).

(faithful).


Amok

a priest who returned with Zerubbabel. (Nehemiah 12:7,20) (B.C. 536.)


Amon

Builder. (1.) The governor of Samaria in the time of Ahab. The prophet Micaiah was committed to his custody (1 Kings 22:26; 2 Chr. 18:25). (2.) The son of Manasseh, and fourteenth king of Judah. He restored idolatry, and set up the images which his father had cast down. Zephaniah (1:4; 3:4, 11) refers to the moral depravity prevailing in this king’s reign. He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by his own servants, who conspired against him. (3.) An Egyptian god, usually depicted with a human body and the head of a ram, referred to in Jer. 46:25, where the word “multitudes” in the Authorized Version is more appropriately rendered “Amon” in the Revised Version. In Nah. 3:8 the expression “populous No” of the Authorized version is rendered in the Revised Version “No-amon.” Amon is identified with Ra, the sun-god of Heliopolis. (4.) Neh. 7:59.

(builder).


Amon, Or Amen

(the mysterious), an Egyptian divinity, whose name occurs in that of No-amon. (Nahum 3:8) Amen was one of the eight gods of the first order and chief of the triad of Thebes. He was worshipped at that city as Amen-Ra, or “Amen the Sun.”


Amorite, The Amorites

(dwellers on the summits, mountaineers), one of the chief nations who possessed the land of Canaan before its conquest by the Israelites. As dwelling on the elevated portions of the country, they are contrasted with the Canaanites, who were the dwellers in the lowlands; and the two thus formed the main broad divisions of the Holy Land, (Numbers 13:29) and see (14:7; 1:7,20) “Mountain of the Amorites;” (1:44; Joshua 5:1; 10:6; 11:3) They first occupied the barren heights west of the Dead Sea, at the place called afterwards Engedi. From this point they stretched west to Hebron. At the date of the invasion of the country, Sihon, their then king, had taken the rich pasture land south of the Jabbok. This rich tract, bounded by the Jabbok on the north, the Arnon on the south, the Jordan on the west and “the wilderness” on the east, (Judges 11:21,22) was, perhaps in the most special sense the “land of the Amorites,” (Numbers 21:31; Joshua 12:2,3; 13:10; Judges 11:21,22) but their possessions are distinctly stated to have extended to the very foot of Hermon, (3:8; 4:48) embracing “Gilead and all Bashan,” (3:10) with the Jordan valley on the east of the river. (4:49) After the conquest of Canaan nothing of importance is heard of the Amorites in the Bible.


Amorites

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


Amos

Borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a “prophet nor a prophet’s son,” but “an herdman and a dresser of sycomore trees,” R.V. He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry. At this period Amos was called from his obscurity to remind the people of the law of God’s retributive justice, and to call them to repentance. The Book of Amos consists of three parts: (1.) The nations around are summoned to judgment because of their sins (1:1-2:3). He quotes Joel 3:16. (2.) The spiritual condition of Judah, and especially of Israel, is described (2:4-6:14). (3.) In 7:1-9:10 are recorded five prophetic visions. (a) The first two (7:1-6) refer to judgments against the guilty people. (b) The next two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened judgements. 7:10-17 consists of a conversation between the prophet and the priest of Bethel. (c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is added the promise of the restoration of the kingdom and its final glory in the Messiah’s kingdom. The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations. Other allusions show also that Amos was a student of the law as well as a “child of nature.” These phrases are peculiar to him: “Cleanness of teeth” [i.e., want of bread] (4:6); “The excellency of Jacob” (6:8; 8:7); “The high places of Isaac” (7:9); “The house of Isaac” (7:16); “He that createth the wind” (4:13). Quoted, Acts 7:42.

(burden), native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God s Spirit to be a prophet, although not trained in any of the regular prophetic schools. (Amos 1:1; 7:14,15) He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time. (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah king of Judah and Jeroboam king of Israel; but his ministry probably took place at an earlier date, perhaps about the middle of Jeroboam’s reign Nothing is known of the time or manner of his death.—ED.)


Amos, Book Of

The book of the prophecies of Amos seems to be divided into four principal portions closely connected together. (1) From 1:1 to 2:3 he denounces the sins of the nations bordering on Israel and Judah. (2) From 2:4 to 6:14 he describes the state of those two kingdoms, especially, the former. (3) From 7:1 to 9:10 he relates his visit to Bethel, and sketches the impending punishment of Israel. At last he promises blessings. The chief peculiarity of the style consists in the number of allusions to natural objects and agricultural occupations, as might be expected from the early life of the author.


Amoz

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

(strong), father of the prophet Isaiah, and, according to rabbinical tradition, brother of Amaziah king of Judah. (2 Kings 19:2,20; 20:1; Isaiah 1:1) (B.C. before 756.)


Amphipolis

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

(a city surrounded by the sea), a city of Macedonia, through which Paul and Silas passed on their way from Philippi to Thessalonica (Acts 17:1) It was distant 33 Roman miles from Philippi, to the southwest, and about three miles from the sea. Its site is now occupied by a village called Neokhorio ; in Turkish Jeni-Keni, or “New Town.”


Amplias

A Roman Christian saluted by Paul (Rom. 16:8).

(large), a Christian at Rome. (Romans 16:8) (A.D. 55.)


Ampliatus

(Revised Version,) (Romans 16:8) (the full name of which Amplias, above, is the contraction. The name in this form is “common in the sepulchral inscriptions of persons connected with Caesar’s household.” (A.D. 55.)—ED.)


Amram

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

(an exalted people).


Amramites

A branch of the great Kohathite family of the tribe of Levi, (Numbers 3:27; 1 Chronicles 26:23) descended from Amram, the father of Moses.


Amraphel

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

(keeper of the gods) perhaps a Hamite king of Shinar or Babylonia, who joined the victorious incursion of the Elamite Chedorlaomer against the kings of Sodom and Gomorrah and the cities of the plain. Gen. 14. (B.C. 1898.)


Amulets

were ornaments, gems, scrolls. etc.. worn as preservatives against the power of enchantments, and generally inscribed with mystic forms or characters. The “earrings” in (Genesis 35:4) were obviously connected with idolatrous worship and were probably amulets taken from the bodies of the slain Shechemites. They are subsequently mentioned among the spoils of Midian. (Judges 8:24) In (Hosea 2:13) is another like reference. The “earrings” in (Isaiah 3:20) were also amulets.


Amzi

(strong).


Anab

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

(grape-town), a town in the mountains of Judah, (Joshua 15:50) named with Debir and Hebron as once belonging to the Anakim. (Joshua 11:21)


Anah

Speech. (1.) One of the sons of Seir, and head of an Idumean tribe, called a Horite, as in course of time all the branches of this tribe were called from their dwelling in caves in Mount Seir (Gen. 36:20, 29; 1 Chr. 1:38). (2.) One of the two sons of Zibeon the Horite, and father of Esau’s wife Aholibamah (Gen. 36:18, 24).

(one who answers), the son of Zibeon and father of Aholibamah, one of Esau’s wives. (Genesis 36:2,14,25) He is supposed to have discovered the “hot springs” (not “mules,” as in the Authorized Version) in the desert as he fed the asses of Zibeon his father. (B.C. 1797.)


Anaharath

(gorge or pass), a place within the border of Issachar, named with Shihon and Rabbith. (Joshua 19:19)


Anaiah

(whom Jehovah answers).


Anak

Long-necked, the son of Arba, father of the Anakim (Josh. 15:13; 21:11, Heb. Anok).


Anakim

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

(long-necked), a race of giants, descendants of Arba, (Joshua 15:13; 21:11) dwelling in the southern part of Canaan, and particularly at Hebron, which from their progenitor received the name of “city of Arba.” Anak was the name of the race rather than that of an individual. (Joshua 14:15) The race appears to have been divided into three tribes or families, bearing the names Sheshai, Ahiman and Talmai. Though the war-like appearance of the Anakim had struck the Israelites with terror in the time of Moses, (Numbers 13:28; 9:2) they were nevertheless dispossessed by Joshua, (Joshua 11:21,22) and their chief city, Hebron, became the possession of Caleb. (Joshua 15:14; Judges 1:20) After this time they vanish from history.


Anamim

The name of an Egyptian tribe descended from Mizraim (Gen. 10:13; 1 Chr. 1:11).

a Mizraite people or tribe. (Genesis 10:13; 1 Chronicles 1:11)


Anammelech

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

(image of the king), one of the idols worshipped by the colonists introduced into Samaria from Sepharvaim. (2 Kings 17:31) He was worshipped with rites resembling those of Molech, and is the companion-god to Adrammelech.


Anan

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

(a cloud), one of the “heads of the people” who signed the covenant with Nehemiah. (Nehemiah 10:26) (B.C. 410.)


Anani

(Protected by Jehovah), the seventh son of Elioenai, descended from the royal line of Judah. (1 Chronicles 3:24)


Ananiah

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

a place, named between Nob and Hazor, in which the Benjamites lived after their return from captivity. (Nehemiah 11:32) (protected by Jehovah) probably a priest, and ancestor of Azariah, who assisted in rebuilding the city wall in the days of Nehemiah. (Nehemiah 3:23) (B.C. before 446.)


Ananias

A common Jewish name, the same as Hananiah. (1.) One of the members of the church at Jerusalem, who conspired with his wife Sapphira to deceive the brethren, and who fell down and immediately expired after he had uttered the falsehood (Acts 5:5). By common agreement the members of the early Christian community devoted their property to the work of furthering the gospel and of assisting the poor and needy. The proceeds of the possessions they sold were placed at the disposal of the apostles (Acts 4:36, 37). Ananias might have kept his property had he so chosen; but he professed agreement with the brethren in the common purpose, and had of his own accord devoted it all, as he said, to these sacred ends. Yet he retained a part of it for his own ends, and thus lied in declaring that he had given it all. “The offence of Ananias and Sapphira showed contempt of God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of divine indignation.” (2.) A Christian at Damascus (Acts 9:10). He became Paul’s instructor; but when or by what means he himself became a Christian we have no information. He was “a devout man according to the law, having a good report of all the Jews which dwelt” at Damascus (22:12). (3.) The high priest before whom Paul was brought in the procuratorship of Felix (Acts 23:2, 5, 24). He was so enraged at Paul’s noble declaration, “I have lived in all good conscience before God until this day,” that he commanded one of his attendants to smite him on the mouth. Smarting under this unprovoked insult, Paul quickly replied, “God shall smite thee, thou whited wall.” Being reminded that Ananias was the high priest, to whose office all respect was to be paid, he answered, “I wist not, brethren, that he was the high priest” (Acts 23:5). This expression has occasioned some difficulty, as it is scarcely probable that Paul should have been ignorant of so public a fact. The expression may mean (a) that Paul had at the moment overlooked the honour due to the high priest; or (b), as others think, that Paul spoke ironically, as if he had said, “The high priest breaking the law! God’s high priest a tyrant and a lawbreaker! I see a man in white robes, and have heard his voice, but surely it cannot, it ought not to be, the voice of the high priest.” (See Dr. Lindsay on Acts, in loco.) (c) Others think that from defect of sight Paul could not observe that the speaker was the high priest. In all this, however, it may be explained, Paul, with all his excellency, comes short of the example of his divine Master, who, when he was reviled, reviled not again.

(whom Jehovah has graciously given)


Anath

An answer; i.e., to “prayer”, the father of Shamgar, who was one of the judges of Israel (Judg. 3:31).

(answer), father of Shamgar. (Judges 3:31; 5:6)


Anathema

Anything laid up or suspended; hence anything laid up in a temple or set apart as sacred. In this sense the form of the word is anath(ee)ma, once in plural used in the Greek New Testament, in Luke 21:5, where it is rendered “gifts.” In the LXX. the form anathema is generally used as the rendering of the Hebrew word herem, derived from a verb which means (1) to consecrate or devote; and (2) to exterminate. Any object so devoted to the Lord could not be redeemed (Num. 18:14; Lev. 27:28, 29); and hence the idea of exterminating connected with the word. The Hebrew verb (haram) is frequently used of the extermination of idolatrous nations. It had a wide range of application. The anathema_ or _herem was a person or thing irrevocably devoted to God (Lev. 27:21, 28); and “none devoted shall be ransomed. He shall surely be put to death” (27:29). The word therefore carried the idea of devoted to destruction (Num. 21:2, 3; Josh. 6:17); and hence generally it meant a thing accursed. In Deut. 7:26 an idol is called a herem = anathema, a thing accursed. In the New Testament this word always implies execration. In some cases an individual denounces an anathema on himself unless certain conditions are fulfilled (Acts 23:12, 14, 21). “To call Jesus accursed” [anathema] (1 Cor. 12:3) is to pronounce him execrated or accursed. If any one preached another gospel, the apostle says, “let him be accursed” (Gal. 1:8, 9); i.e., let his conduct in so doing be accounted accursed. In Rom. 9:3, the expression “accursed” (anathema) from Christ, i.e., excluded from fellowship or alliance with Christ, has occasioned much difficulty. The apostle here does not speak of his wish as a possible thing. It is simply a vehement expression of feeling, showing how strong was his desire for the salvation of his people. The anathema in 1 Cor. 16:22 denotes simply that they who love not the Lord are rightly objects of loathing and execration to all holy beings; they are guilty of a crime that merits the severest condemnation; they are exposed to the just sentence of “everlasting destruction from the presence of the Lord.”

which literally means a thing suspended, is the equivalent of the Hebrew word signifying a thing or person voted. Any object so devoted to Jehovah was irredeemable. If an inanimate object, it was to be given to the priests, (Numbers 18:14) if a living creature or even a man, it was to be slain. (Leviticus 27:28,29) The word anathema frequently occurs in St. Paul’s writings, and is generally translated accused. An examination of the passages in which it occurs shows that it had acquired a more general sense as expressive either of strong feeling, (Romans 9:3) or of dislike and condemnation. (1 Corinthians 12:3; 16:22; Galatians 1:9)


Anathoth

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

a priests’ city belonging to the tribe of Benjamin, with “suburbs.” (Joshua 21:18; 1 Chronicles 6:60) Anathoth lay about three miles from Jerusalem. (Isaiah 10:30) The cultivation of the priests survives in tilled fields of grain, with figs and olives. There are the remains of walls and strong foundations, and the quarries still supply Jerusalem with building stones. (answers to prayer).


Anchor

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

(Acts 27:29)


Ancient of Days

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


Andrew

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

(manly), one of the apostles of our Lord, (John 1:40; Matthew 4:18) brother of Simon Peter. He was of Bethsaida, and had been a disciple of John the Baptist, leaving him to follow our Lord. By his means his brother Simon was brought to Jesus. (John 1:41) His place among the apostles seems to have been fourth, next after the three Peter, James and John, and in company with Philip. (Mark 3:18; Acts 1:13) The traditions about him are various. He is said to have preached in Scythia, in Greece, in Asia Minor and Thrace, and to have been crucified at Patrae in Achaia.


Andronicus

Man-conquering, a Jewish Christian, the kinsman and fellowprisoner of Paul (Rom. 16:7); “of note among the apostles.”

(man-conqueror).


Anem

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

(two springs), a city of Issachar, with “suburbs,” belonging to the (Gershonites). (1 Chronicles 6:70)


Aner

A boy. (1.) A Canaanitish chief who joined his forces with those of Abraham in pursuit of Chedorlaomer (Gen. 14:13, 24). (2.) A city of Manasseh given to the Levites of Kohath’s family (1 Chr. 6:70).

one of the three Amorite chiefs of Hebron who aided Abraham in the pursuit after the four invading kings. (Genesis 14:13,24) (boy), a city of Manasseh, west of Jordan, with “suburbs,” given to the Kohathites. (1 Chronicles 6:70)


Anethothite

(2 Samuel 23:27) Anet’othite, (1 Chronicles 27:12) and An’tothite, (1 Chronicles 11:28; 12:3) an inhabitant of Anathoth, of the tribe of Benjamin.


Angel

A word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, “foreshadowings of the incarnation,” revelations before the “fulness of the time” of the Son of God. (1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very numerous. “Thousand thousands,” etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16). (2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as “like the angels” (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them (“sons of God,” Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of “fallen angels.” Of the cause and manner of their “fall” we are wholly ignorant. We know only that “they left their first estate” (Matt. 25:41; Rev. 12:7, 9), and that they are “reserved unto judgement” (2 Pet. 2:4). When the manna is called “angels’ food,” this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called “holy” (Luke 9:26), “elect” (1 Tim. 5:21). The redeemed in glory are “like unto the angels” (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10). (3.) Their functions are manifold. (a) In the widest sense they are agents of God’s providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God’s agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ’s disciples. The “angel of his presence” (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).


Angel Of The Lord

(Genesis 16:7) etc. (The special form in which God manifested himself to man, and hence Christ’s visible form before the incarnation. Compare (Acts 7:30-38) with the corresponding Old-Testament history; and (Genesis 18:1,13,14,33) and Genesis 19:1)


Angels

By the word “angels” (i.e. “messengers” of God) we ordinarily understand a race of spiritual beings of a nature exalted far above that of man, although infinitely removed from that of God—whose office is “to do him service in heaven, and by his appointment to succor and defend men on earth. I. Scriptural use of the word .—There are many passages in which the expression “angel of God” is certainly used for a manifestation of God himself (Genesis 22:11) with Genesis 22:12 and Exod 3:2 with Exod 3:6 and Exod 3:14 It is to be observed, also, that side by side with these expressions we read of God’s being manifested in the form of man—as to Abraham at Mamre, (Genesis 18:2,22) comp. Genesis 19:1 To Jacob at Penuel, (Genesis 32:24,30) to Joshua at Gilgal, (Joshua 5:13,15) etc. Besides this, which is the highest application of the word angel, we find the phrase used of any messengers of God, such as the prophets, (Isaiah 42:19; Haggai 1:13; Malachi 3:1) the priests, (Malachi 2:7) and the rulers of the Christian churches. (Revelation 1:20) II. Nature of angels—Angels are termed “spirits,” as in (Hebrews 1:14)—but it is not asserted that the angelic nature is incorporeal. The contrary seems expressly implied in (Luke 20:36; Philemon 3:21) The angels are revealed to us as beings such as man might be, and will be when the power of sin and death is removed, because always beholding his face, (Matthew 18:10) and therefore being “made like him.” (1 John 3:2) Their number must be very large, (1 Kings 22:19; Matthew 26:53; Hebrews 12:22) their strength is great, (Psalms 103:20; Revelation 5:2; 18:21) their activity marvelous (Isaiah 6:2-6; Matthew 26:53; Revelation 8:13) their appearance varied according to circumstances, but was often brilliant and dazzling. (Matthew 28:2-7; Revelation 10:1,2) Of the nature of “fallen angels,” the circumstances and nature of the temptation by which they fell, we know absolutely nothing. All that is certain is that they “left their first estate” and that they are now “angels of the devil.” (Matthew 25:41; Revelation 12:7,9) On the other hand the title especially assigned to the angels of God—that of the “holy ones,” see (Daniel 4:13,23; 8:13; Matthew 25:31)—is precisely the one which is given to those men who are renewed in Christ’s image. Comp. (Hebrews 2:10; 5:9; 12:23) III. Office of the angels . Of their office in heaven we have only vague prophetic glimpses as in (1 Kings 22:19; Isaiah 6:1-3; Daniel 7:9,10; Revelation 6:11), etc., which show us nothing but a never-ceasing adoration. They are represented as being, in the widest sense, agents of God’s providence, natural and supernatural, to the body and to the soul. In one word, they are Christ’s ministers of grace now, and they shall be of judgment hereafter. (Matthew 13:39,41,49; 16:27; 24:31) etc. That there are degrees of the angelic nature, both fallen and unfallen, and special titles and agencies belonging to each, is clearly declared by St. Paul, (Ephesians 1:21; Romans 8:38) but what their general nature is it is useless to speculate.


Anger

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


Aniam

(sighing of the people), a Manassite, son of Shemidah (1 Chronicles 7:19)


Anim

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

(fountains), a city in the mountains of Judah, named with Eshtemoh and Goshen. (Joshua 15:50)


Animal

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


Anise

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

This word occurs only in (Matthew 23:23) It is by no means a matter of certainty whether the anise (Pimpinella anisum, Lin.) or the dill (Anethum graveolens) is here intended though the probability is more in favor of the latter plant. “Anise is an annual plant growing to the height of one foot, carries a white flower, and blooms from June till August. The seeds are imported and used in large quantities on account of their aromatic and carminative properties. It grows wild in Egypt, in Syria, Palestine and all parts of the Levant. Among the ancients anise seems to have been a common pot-herb in every garden. Although it is less used in medicine by the moderns than by the ancients, it still retains its former reputation as an excellent stomachic, particularly for delicate women and young children. The Romans chewed it in order to keep up an agreeable moisture in the mouth and to sweeten the breath, while some Orientals still do the same.” Dill, a somewhat similar plant, is an annual, bearing small aromatic seeds, used also for cookery and medicine.


Anklet

This word does not occur in the Authorized Version; but anklets are referred to in (Isaiah 3:16,18,20) They were fastened to the ankle band of each leg; were as common as bracelets and armlets and made of much the same material. The pleasant jingling and tinkling which they made as they knocked against each other was no doubt one of the reasons why they were admired, They are still worn in the East.


Anna

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

(grace), a “prophetess” in Jerusalem at the time of our Lord’s Presentation in the temple. (Luke 2:36) She was of the tribe of Asher.


Annas

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

(humble), the son of one Seth was appointed high priest A.D. 7 by Quirinus, the imperial governor of Syria, but was obliged by Valerius Gratus, procurator of Judea, to give way to Ismael, son of Phabi, at the beginning of the reign of Tiberius, A.D. 14. About A.D. 25 Joseph Caiaphas, son-in-law of An-nas, became high priest, (John 18:13) but in Luke 3:2 Annas and Caiaphas are both called high priests. Our Lord’s first hearing, (John 18:13) was before Annas, who then sent him bound to Caiaphas. Some maintain that the two, Annas and Caiaphas, were together at the head of the Jewish people,—Caiaphas as actual high priest, Annas as resident of the Sanhedrin- (Acts 4:6) Others again suppose that Annas held the office of sagin, or substitute of the high priest; others still that Annas held the title and was really the ruling power. He lived to old age, having had five sons high priests.


Anoint

The practice of anointing with perfumed oil was common among the Hebrews. (1.) The act of anointing was significant of consecration to a holy or sacred use; hence the anointing of the high priest (Ex. 29:29; Lev. 4:3) and of the sacred vessels (Ex. 30:26). The high priest and the king are thus called “the anointed” (Lev. 4:3, 5, 16; 6:20; Ps. 132:10). Anointing a king was equivalent to crowning him (1 Sam. 16:13; 2 Sam. 2:4, etc.). Prophets were also anointed (1 Kings 19:16; 1 Chr. 16:22; Ps. 105:15). The expression, “anoint the shield” (Isa. 21:5), refers to the custom of rubbing oil on the leather of the shield so as to make it supple and fit for use in war. (2.) Anointing was also an act of hospitality (Luke 7:38, 46). It was the custom of the Jews in like manner to anoint themselves with oil, as a means of refreshing or invigorating their bodies (Deut. 28:40; Ruth 3:3; 2 Sam. 14:2; Ps. 104:15, etc.). This custom is continued among the Arabians to the present day. (3.) Oil was used also for medicinal purposes. It was applied to the sick, and also to wounds (Ps. 109:18; Isa. 1:6; Mark 6:13; James 5:14). (4.) The bodies of the dead were sometimes anointed (Mark 14:8; Luke 23:56). (5.) The promised Deliverer is twice called the “Anointed” or Messiah (Ps. 2:2; Dan. 9:25, 26), because he was anointed with the Holy Ghost (Isa. 61:1), figuratively styled the “oil of gladness” (Ps. 45:7; Heb. 1:9). Jesus of Nazareth is this anointed One (John 1:41; Acts 9:22; 17:2, 3; 18:5, 28), the Messiah of the Old Testament.


Anointing

in Holy Scripture, is either, I. Material—with oil—or II. Spiritual—with the Holy Ghost. I. MATERIAL.—


Ant

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

(Heb. nemalah). This insect is mentioned twice in the Old Testament: in (Proverbs 6:6; 30:25) In the former of these passages the diligence of this insect is instanced by the wise man as an example worthy of imitation; in the second passage the ant’s wisdom is especially alluded to; for these insects “though they be little on the earth, are exceeding wise.” (For a long time European commentators and naturalists denied that ants stored up grain for future use, as was asserted in Proverbs but while this is true of most of the 104 European species, two of those species do lay up food, and are called harvesting ants . Like species have been found in Texas and South America, and are known to exist in Palestine. They show many other proofs of their skill. Some of them build wonderful houses; these are often several stories high, sometimes five hundred times the height of the builders, with rooms, corridors, and vaulted roofs supported by pillars. Some species keep a kind of cows; others have a regular army of soldiers; some keep slaves—“No closer imitation of the ways of man could be found in the entire animal economy.” (See Encyc. Brit.) McCook’s “The Honey Ants” gives many curious facts about the habits of this peculiar kind of ant, and of the harvesting ants of the American plains.—ED.)


Antichrist

Against Christ, or an opposition Christ, a rival Christ. The word is used only by the apostle John. Referring to false teachers, he says (1 John 2:18, 22; 4:3; 2 John 1:7), “Even now are there many antichrists.” (1.) This name has been applied to the “little horn” of the “king of fierce countenance” (Dan. 7:24, 25; 8:23-25). (2.) It has been applied also to the “false Christs” spoken of by our Lord (Matt. 24:5, 23, 24). (3.) To the “man of sin” described by Paul (2 Thess. 2:3, 4, 8-10). (4.) And to the “beast from the sea” (Rev. 13:1; 17:1-18).

This term is employed by the apostle John alone, and is defined by him in a manner which leaves no doubt as to its intrinsic meaning. With regard to its application there is less certainty. In the first passage— (1 John 2:18)—in which it occurs, the apostle makes direct reference to the false Christs whose coming, it had been fore-told, should mark the last days. In v. 22 we find, “he is antichrist, that denieth the Father and the Son;” and still more positively, “every spirit that confesseth not that Jesus Christ is come in the flesh is of antichrist.” Comp. (2 John 1:7) From these emphatic and repeated definitions it has been supposed that the object of the apostle in his first epistle was to combat the errors of Cerinthus, the Docetae and the Gnostics on the subject of the Incarnation. (They denied the union of the divine and human in Christ.) The coming of Antichrist was (believed to be foretold in the “vile person” of Daniel’s prophecy, (Daniel 11:21) which received its first accomplishment in Antiochus Epiphanes but of which the complete fulfillment was reserved for the last times. He is identified with “the man of sin, the son of perdition.” 2 Thessalonians 2:3) This interpretation brings Antichrist into close connection with the gigantic power of evil, symbolized by the “beast,” (Revelation 13:1) ... who received his power from the dragon (i.e. the devil, the serpent of Genesis), continued for forty and two months, and was invested with the kingdom of the ten kings who destroyed the harlot Babylon, (Revelation 17:12,17) the city of seven hills. The destruction of Babylon is to be followed by the rule of Antichrist for a short period, (Revelation 17:10) to be in his turn overthrown in “the battle of that great day of God Almighty,” (Revelation 16:14) with the false prophet and all his followers. Rev. 19. The personality of Antichrist is to be inferred as well from the personality of his historical precursor as from that of him to whom he stands opposed. Such an interpretation is to be preferred to that which regards Antichrist as the embodiment and personification of all powers and agencies inimical to Christ, or of the Antichristian might of the world.


Antioch

(1.) In Syria, on the river Orontes, about 16 miles from the Mediterranean, and some 300 miles north of Jerusalem. It was the metropolis of Syria, and afterwards became the capital of the Roman province in Asia. It ranked third, after Rome and Alexandria, in point of importance, of the cities of the Roman empire. It was called the “first city of the East.” Christianity was early introduced into it (Acts 11:19, 21, 24), and the name “Christian” was first applied here to its professors (Acts 11:26). It is intimately connected with the early history of the gospel (Acts 6:5; 11:19, 27, 28, 30; 12:25; 15:22-35; Gal. 2:11, 12). It was the great central point whence missionaries to the Gentiles were sent forth. It was the birth-place of the famous Christian father Chrysostom, who died A.D. 407. It bears the modern name of Antakia, and is now a miserable, decaying Turkish town. Like Philippi, it was raised to the rank of a Roman colony. Such colonies were ruled by “praetors” (R.V. marg., Acts 16:20, 21). (2.) In the extreme north of Pisidia; was visited by Paul and Barnabas on the first missionary journey (Acts 13:14). Here they found a synagogue and many proselytes. They met with great success in preaching the gospel, but the Jews stirred up a violent opposition against them, and they were obliged to leave the place. On his return, Paul again visited Antioch for the purpose of confirming the disciples (Acts 14:21). It has been identified with the modern Yalobatch, lying to the east of Ephesus.

(from Antiochus)-


Antiochus

The name of several Syrian kings from B.C. 280 to B.C. 65. The most notable of these were, (1.) Antiochus the Great, who ascended the throne B.C. 223. He is regarded as the “king of the north” referred to in Dan. 11:13-19. He was succeeded (B.C. 187) by his son, Seleucus Philopater, spoken of by Daniel (11:20) as “a raiser of taxes”, in the Revised Version, “one that shall cause an exactor to pass through the glory of the kingdom.” (2.) Antiochus IV., surnamed “Epiphanes” i.e., the Illustrious, succeeded his brother Seleucus (B.C. 175). His career and character are prophetically described by Daniel (11:21-32). He was a “vile person.” In a spirit of revenge he organized an expedition against Jerusalem, which he destroyed, putting vast multitudes of its inhabitants to death in the most cruel manner. From this time the Jews began the great war of independence under their heroic Maccabean leaders with marked success, defeating the armies of Antiochus that were sent against them. Enraged at this, Antiochus marched against them in person, threatening utterly to exterminate the nation; but on the way he was suddenly arrested by the hand of death (B.C. 164).

(an opponent), the name of a number of kings of Syria who lived during the interval between the Old and New Testaments, and had frequent connection with the Jews during that period. They are referred to in the Apocrypha especially in the books of the Maccabees.


Antipas

(1.) Herod Antipas, a son of Herod the Great by his Samaritan wife Malthace. He was tetrarch of Galilee and Peraea during the whole period of our Lord’s life on earth (Luke 23:7). He was a frivolous and vain prince, and was chargeable with many infamous crimes (Mark 8:15; Luke 3:19; 13:31, 32). He beheaded John the Baptist (Matt. 14:1-12) at the instigation of Herodias, the wife of his half-brother Herod-Philip, whom he had married. Pilate sent Christ to him when he was at Jerusalem at the Passover (Luke 23:7). He asked some idle questions of him, and after causing him to be mocked, sent him back again to Pilate. The wife of Chuza, his house-steward, was one of our Lord’s disciples (Luke 8:3). (2.) A “faithful martyr” (Rev. 2:13), of whom nothing more is certainly known.

[Herod] (like the father), martyr at Pergamos, (Revelation 2:13) and according to tradition the bishop of that place. (A.D. before 100.)


Antipatris

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


Antipatris, Or Antipatris

(for his father), a town to which the soldiers conveyed St. Paul by night on their march. (Acts 23:31) Its ancient name was Capharsaba; and Herod, when he rebuilt the city, changed it to Antipatris, in honor of his father, Antipater. The village Kefr-Sabba still retains the ancient name of Antipatris.


Antonia

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

(from Marc Antony) (a square stone fortress or castle adjoining the northwest corner of the temple area at Jerusalem. There was a tower at each corner. It was rebuilt by Herod the Great, and named by him from Marc Antony. From the stairs of this castle Paul addressed the multitude who had assaulted him (Acts 21:31-40)—ED.)


Antothijah

(answers of Jehovah), a Benjamite, one of the sons of Jeroham. (1 Chronicles 8:24)


Antothite

An inhabitant of Anathoth, found only in 1 Chr. 11:28; 12:3. In 2 Sam. 23:27 it is Anethothite; in 1 Chr. 27:12, Anetothite. (R.V., “Anathothite.”)

a dweller at Anathoth. (1 Chronicles 11:28; 12:3) [Anathoth]


Anub

(confederate), son of Coz and descendant of Judah, through Ashur the father of Tekoa (1 Chronicles 4:8)


Anvil

The rendering of the Hebrew word , “beaten,” found only in Isa. 41:7.


Ape

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


Apelles

A Christian at Rome whom Paul salutes (Rom. 16:10), and styles “approved in Christ.”

(called), a Christian saluted by St. Paul in (Romans 16:10) Tradition makes him bishop of Smyrna or Heraclea. (A.D. 55.)


Apes

(Heb. kophim) are mentioned in (1 Kings 10:22) and 2Chr 9:21 There can be little doubt that the apes were brought from the same country which supplied ivory and peacocks, both of which are common in Ceylon; and Sir E. Tennent has drawn attention to the fact that the Tamil names for apes, ivory and peacocks are identical with the Hebrew.


Apharsachites

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


the names of certain tribes, colonies from which had been planted in Samaria by the Assyrian leader Asnapper. (Ezra 4:9; 5:6) The first and last are regarded as the same. Whence these tribes came is entirely a matter of conjecture.


Apharsites

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


Aphek

(strength), the name of several places in Palestine.


Aphekah

(strong place), a city of Judah, in the mountains (Joshua 15:53) probably the same as Aphek, 1.


Aphiah

(refreshed), one of the fore-fathers of King Saul. (1 Samuel 9:1)


Aphik

(Judg. 1:31); Aphek (Josh. 13:4; 19:30), stronghold. (1.) A city of the tribe of Asher. It was the scene of the licentious worship of the Syrian Aphrodite. The ruins of the temple, “magnificent ruins” in a “spot of strange wildness and beauty”, are still seen at Afka, on the north-west slopes of Lebanon, near the source of the river Adonis (now Nahr Ibrahim), 12 miles east of Gebal. (2.) A city of the tribe of Issachar, near to Jezreel (1 Sam. 4:1; 29:1; comp. 28:4). (3.) A town on the road from Damascus to Palestine, in the level plain east of Jordan, near which Benhadad was defeated by the Israelites (1 Kings 20:26, 30; 2 Kings 13:17). It has been identified with the modern Fik, 6 miles east of the Sea of Galilee, opposite Tiberias.

(strong), a city of Asher from which the Canaanites were not driven out. (Judges 1:31) Probably the same place as Aphek, 2.


Aphrah

(dust), The house of, a place mentioned in (Micah 1:10) Its site is uncertain.


Aphses

(the dispersion), chief of the 15th of the 24 courses in the service of the temple. (1 Chronicles 24:15)


Apocalypse

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

A Greek word meaning revelation, applied chiefly to the book of Revelation by John. [Revelation Of St. John]


Apocrypha

Hidden, spurious, the name given to certain ancient books which found a place in the LXX. and Latin Vulgate versions of the Old Testament, and were appended to all the great translations made from them in the sixteenth century, but which have no claim to be regarded as in any sense parts of the inspired Word. (1.) They are not once quoted by the New Testament writers, who frequently quote from the LXX. Our Lord and his apostles confirmed by their authority the ordinary Jewish canon, which was the same in all respects as we now have it. (2.) These books were written not in Hebrew but in Greek, and during the “period of silence,” from the time of Malachi, after which oracles and direct revelations from God ceased till the Christian era. (3.) The contents of the books themselves show that they were no part of Scripture. The Old Testament Apocrypha consists of fourteen books, the chief of which are the Books of the Maccabees (q.v.), the Books of Esdras, the Book of Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus, Tobit, Judith, etc. The New Testament Apocrypha consists of a very extensive literature, which bears distinct evidences of its non-apostolic origin, and is utterly unworthy of regard.

(concealed, hidden).


Apollonia

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

(belonging to Apollo), a city of Macedonia, through which Paul and Silas passed in their way from Philippi and Amphipolis to Thessalonica. (Acts 17:1) According to the Antonine Itinerary it was distant 30 Roman miles from Amphipolis and 37 Roman miles from Thessalonica.


Apollos

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

(given by Apollo) a Jew from Alexandria, eloquent (which may also mean learned) and mighty in the Scriptures; one instructed in the way of the Lord, according to the imperfect view of the disciples of John the Baptist, (Acts 18:24) but on his coming to Ephesus during a temporary absence of St. Paul, A.D. 54, more perfectly taught by Aquila and Priscilla. After this he became a preacher of the gospel, first in Achaia and then in Corinth. (Acts 18:27; 19:1) When the apostle wrote his First Epistle to the Corinthians, Apollos was with or near him, (1 Corinthians 16:12) probably at Ephesus in A.D. 57. He is mentioned but once more in the New Testament, in (Titus 3:13) After this nothing is known of him. Tradition makes him bishop of Caesarea.


Apollyon

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

or, as it is literally in the margin of the Authorized Version of (Revelation 9:11) “a destroyer,” is the rendering of the Hebrew word Abaddon, “the angel of the bottomless pit.” From the occurrence of the word in (Psalms 88:11) the rabbins have made Abaddon the nethermost of the two regions into which they divide the lower world; but that in (Revelation 9:11) Abaddon is the angel and not the abyss is perfectly evident in the Greek.


Apostle

A person sent by another; a messenger; envoy. This word is once used as a descriptive designation of Jesus Christ, the Sent of the Father (Heb. 3:1; John 20:21). It is, however, generally used as designating the body of disciples to whom he intrusted the organization of his church and the dissemination of his gospel, “the twelve,” as they are called (Matt. 10:1-5; Mark 3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles, one by each of the synoptic evangelists (Matt. 10:2-4; Mark 3:16; Luke 6:14), and one in the Acts (1:13). No two of these lists, however, perfectly coincide. Our Lord gave them the “keys of the kingdom,” and by the gift of his Spirit fitted them to be the founders and governors of his church (John 14:16, 17, 26; 15:26, 27; 16:7-15). To them, as representing his church, he gave the commission to “preach the gospel to every creature” (Matt. 28:18-20). After his ascension he communicated to them, according to his promise, supernatural gifts to qualify them for the discharge of their duties (Acts 2:4; 1 Cor. 2:16; 2:7, 10, 13; 2 Cor. 5:20; 1 Cor. 11:2). Judas Iscariot, one of “the twelve,” fell by transgression, and Matthias was substituted in his place (Acts 1:21). Saul of Tarsus was afterwards added to their number (Acts 9:3-20; 20:4; 26:15-18; 1 Tim. 1:12; 2:7; 2 Tim. 1:11). Luke has given some account of Peter, John, and the two Jameses (Acts 12:2, 17; 15:13; 21:18), but beyond this we know nothing from authentic history of the rest of the original twelve. After the martyrdom of James the Greater (Acts 12:2), James the Less usually resided at Jerusalem, while Paul, “the apostle of the uncircumcision,” usually travelled as a missionary among the Gentiles (Gal. 2:8). It was characteristic of the apostles and necessary (1) that they should have seen the Lord, and been able to testify of him and of his resurrection from personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14, 15). (2.) They must have been immediately called to that office by Christ (Luke 6:13; Gal. 1:1). (3.) It was essential that they should be infallibly inspired, and thus secured against all error and mistake in their public teaching, whether by word or by writing (John 14:26; 16:13; 1 Thess. 2:13). (4.) Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). The apostles therefore could have had no successors. They are the only authoritative teachers of the Christian doctrines. The office of an apostle ceased with its first holders. In 2 Cor. 8:23 and Phil. 2:25 the word “messenger” is the rendering of the same Greek word, elsewhere rendered “apostle.”

(one sent forth), in the New Testament originally the official name of those twelve of the disciples whom Jesus chose to send forth first to preach the gospel and to be with him during the course of his ministry on earth. The word also appears to have been used in a non-official sense to designate a much wider circle of Christian messengers and teachers See (2 Corinthians 8:23; Philemon 2:25) It is only of those who were officially designated apostles that we treat in the article. Their names are given in (Matthew 10:2-4) and Christ’s charge to them in the rest of the chapter. Their office.— (1) The original qualification of an apostle, as stated by St. Peter on the occasion of electing a successor to the traitor Judas, was that he should have been personally acquainted with the whole ministerial course of our Lord from his baptism by John till the day when he was taken up into heaven. (2) They were chosen by Christ himself (3) They had the power of working miracles. (4) They were inspired. (John 16:13) (5) Their world seems to have been pre-eminently that of founding the churches and upholding them by supernatural power specially bestowed for that purpose. (6) The office ceased, a matter of course, with its first holders-all continuation of it, from the very condition of its existence (cf. (1 Corinthians 9:1)), being impossible. Early history and training .—The apostles were from the lower ranks of life, simple and uneducated; some of them were related to Jesus according to the flesh; some had previously been disciples of John the Baptist. Our Lord chose them early in his public career They seem to have been all on an equality, both during and after the ministry of Christ on earth. Early in our Lord’s ministry he sent them out two and two to preach repentance and to perform miracles in his name Matt 10; Luke 9. They accompanied him in his journey, saw his wonderful works, heard his discourses addressed to the people, and made inquiries of him on religious matters. They recognized him as the Christ of God, (Matthew 16:16; Luke 9:20) and described to him supernatural power (Luke 9:54) but in the recognition of the spiritual teaching and mission of Christ they made very low progress, held back as they were by weakness of apprehension and by national prejudices. Even at the removal of our Lord from the earth they were yet weak in their knowledge, (Luke 24:21; John 16:12) though he had for so long been carefully preparing and instructing them. On the feast of Pentecost, ten days after our Lord’s ascension, the Holy Spirit came down on the assembled church, Acts 2; and from that time the apostles became altogether different men, giving witness with power of the life and death and resurrection of Jesus, as he had declared they should. (Luke 24:48; Acts 1:8,22; 2:32; 3:15; 5:32; 13:31) Later labors and history.—First of all the mother-church at Jerusalem grew up under their hands, Acts 3-7, and their superior dignity and power were universally acknowledged by the rulers and the people. (Acts 5:12) ff. Their first mission out of Jerusalem was to Samaria (Acts 8:5-25) where the Lord himself had, during his ministry, sown the seed of the gospel. Here ends the first period of the apostles’ agency, during which its centre is Jerusalem and the prominent figure is that of St. Peter. The centre of the second period of the apostolic agency is Antioch, where a church soon was built up, consisting of Jews and Gentiles; and the central figure of this and of the subsequent period is St. Paul. The third apostolic period is marked by the almost entire disappearance of the twelve from the sacred narrative and the exclusive agency of St. Paul, the great apostle of the Gentiles. Of the missionary work of the rest of the twelve we know absolutely nothing from the sacred narrative.


Apothecary

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


Appaim

or Ap’paim (the nostrils), son of Nadab, and descended from Jerahmeel, the founder of an important family of the tribe of Judah. (1 Chronicles 2:30,31)


Apparel

In Old Testament times the distinction between male and female attire was not very marked. The statute forbidding men to wear female apparel (Deut. 22:5) referred especially to ornaments and head-dresses. Both men and women wore (1) an under garment or tunic, which was bound by a girdle. One who had only this tunic on was spoken of as “naked” (1 Sam. 19:24; Job 24:10; Isa. 20:2). Those in high stations sometimes wore two tunics, the outer being called the “upper garment” (1 Sam. 15:27; 18:4; 24:5; Job 1:20). (2.) They wore in common an over-garment (“mantle,” Isa. 3:22; 1 Kings 19:13; 2 Kings 2:13), a loose and flowing robe. The folds of this upper garment could be formed into a lap (Ruth 3:15; Ps. 79:12; Prov. 17:23; Luke 6:38). Generals of armies usually wore scarlet robes (Judg. 8:26; Nah. 2:3). A form of conspicuous raiment is mentioned in Luke 20:46; comp. Matt. 23:5. Priests alone wore trousers. Both men and women wore turbans. Kings and nobles usually had a store of costly garments for festive occasions (Isa. 3:22; Zech. 3:4) and for presents (Gen. 45:22; Esther 4:4; 6:8, 11; 1 Sam. 18:4; 2 Kings 5:5; 10:22). Prophets and ascetics wore coarse garments (Isa. 20:2; Zech. 13:4; Matt. 3:4).


Appeal

A reference of any case from an inferior to a superior court. Moses established in the wilderness a series of judicatories such that appeals could be made from a lower to a higher (Ex. 18:13-26.) Under the Roman law the most remarkable case of appeal is that of Paul from the tribunal of Festus at Caesarea to that of the emperor at Rome (Acts 25:11, 12, 21, 25). Paul availed himself of the privilege of a Roman citizen in this matter.

The principle, of appeal was recognized by the Mosaic law in the establishment of a central court under the presidency of the judge or ruler for the time being, before which all cased too difficult for the local court were to be tried. (17:8,9) According to the above regulation, the appeal lay in the time of the Judges to the judge, (Judges 4:5) and under the monarchy to the king. Jehoshaphat delegated his judicial authority to a court permanently established for the purpose. (2 Chronicles 19:8) These courts were re-established by Ezra. (Ezra 7:25) After the institution of the Sanhedrin the final appeal lay to them. St. Paul, as a Roman citizen, exercized a right of appeal from the jurisdiction of the local court at Jerusalem to the emperor. (Acts 25:11)


Apphia

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

(fruitful) a Christian woman addressed jointly with Philemon and Archippus in Phil. 2; apparently a member of Philemon’s household, and not improbably his wife. (A.D. 57)


Appii Forum

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

(market-place of Appius), a well-known station on the Appian Way, the great road which led from Rome to the neighborhood of the Bay of Naples. (Acts 28:15) There is no difficulty in identifying the site with some ruins near Treponti . [Three Taverns Taverns, The Three]


Appius, Market Of

Revised Version for Appii Forum. (Acts 28:16)


Apple

(Heb. tappuah, meaning “fragrance”). Probably the apricot or quince is intended by the word, as Palestine was too hot for the growth of apples proper. It is enumerated among the most valuable trees of Palestine (Joel 1:12), and frequently referred to in Canticles, and noted for its beauty (2:3, 5; 8:5). There is nothing to show that it was the “tree of the knowledge of good and evil.” Dr. Tristram has suggested that the apricot has better claims than any other fruit-tree to be the apple of Scripture. It grows to a height of 30 feet, has a roundish mass of glossy leaves, and bears an orange coloured fruit that gives out a delicious perfume. The “apple of the eye” is the Heb. ishon, meaning manikin, i.e., the pupil of the eye (Prov. 7:2). (Comp. the promise, Zech. 2:8; the prayer, Ps. 17:8; and its fulfilment, Deut. 32:10.) The so-called “apple of Sodom” some have supposed to be the Solanum sanctum (Heb. hedek), rendered “brier” (q.v.) in Micah 7:4, a thorny plant bearing fruit like the potato-apple. This shrub abounds in the Jordan valley. (See ENGEDI.)


Apple Tree, Apple

(Heb. tappuach). Mention of the apple tree occurs in the Authorized Version in (Song of Solomon 2:3; 8:5) and Joel 1:12 The fruit of this tree is alluded to in (Proverbs 25:11) and Song 2:5; 7:8 It is a difficult matter to say what is the specific tree denoted by the Hebrew word tappuach . (“The apple proper is rare in Syria, and its fruit inferior.”) Most modern writers maintain that it is either the quince or the citron; (others speak of the apricot, which is abundant and deliciously perfumed.) The quince had some plausible arguments in its favor. Its fragrance was held in high esteem by the ancients. The quince was sacred to Venus. On the other hand Dr Royle says,“The rich color, fragrant odor and handsome appearance of the citron, whether in flower or in fruit, are particularly suited to the passages of scripture mentioned above.” But neither the quince nor the citron nor the apple appears fully to answer to all the scriptural allusions. The orange would answer all the demands of the scriptural passages, and orange trees are found in Palestine; but there does not appear sufficient evidence that this tree was known in the earlier times to the inhabitants of Palestine. The question of identification therefore, must still be left an open one.


Apron

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


Aquila

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

(an eagle), a Jew whom St. Paul found at Corinth on his arrival from Athens. (Acts 18:2) (A.D, 52,) He was a native of Pontus, but had fled with his wife Priscilla, from Rome, in consequence of an order of Claudius commanding all Jews to leave the city. He became acquainted with St. Paul, and they abode together, and wrought at their common trade of making the Cilician tent or hair-cloth. On the departure of the apostle from Corinth, a year and eight months after, Priscilla and Aquila accompanied him to Ephesus. There they remained and there they taught Apollos. At what time they became Christians is uncertain.


Ar

(a city), or Ar of Moab, one of the chief places of Moab. (Numbers 21:28; Isaiah 15:1) In later times the place known as Areopolis and Rabbath-Moab. The site still called Rabba . It lies about halfway between Kerak and the Wady Mojeb, 10 or 11 miles from each, the Roman road passing through it.


Ara

(lion), one of the sons of Jether, the head of a family of Asherites. (1 Chronicles 7:88)


Arab

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

(ambush) a city of Judah in the mountainous district, probably in the neighborhood of Hebron; mentioned only in (Joshua 15:62)


Arabah

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

(burnt up). Although this word appears in the Authorized Version in its original shape only in (Joshua 18:18) yet in the Hebrew text it is of frequent occurrence. It indicates more particularly the deep-sunken valley or trench which forms the most striking among the many striking natural features of Palestine, and which extends with great uniformity of formation from the slopes of Hermon to the Elanitic Gulf (Gulf of Akabah) of the Red Sea; the most remarkable depression known to exist on the surface of the globe. Through the northern portion of this extraordinary fissure the Jordan rushes through the lakes of Huleh and Gennesaret down its tortuous course to the deep chasm of the Dead Sea. This portion, about 150 miles in length, is known amongst the Arabs by the name of el-Ghor . The southern boundary of the (Ghor is the wall of cliffs which crosses the valley about 10 miles south of the Dead Sea. From their summits, southward to the Gulf of Akabah, the valley changes its name, or, it would be more accurate to say, retains old name of Wady el-Arabah .


Arabia

Arid, an extensive region in the south-west of Asia. It is bounded on the west by the Isthmus of Suez and the Red Sea, on the south by the Indian Ocean, and on the east by the Persian Gulf and the Euphrates. It extends far into the north in barren deserts, meeting those of Syria and Mesopotamia. It is one of the few countries of the world from which the original inhabitants have never been expelled. It was anciently divided into three parts:, (1.) Arabia Felix (Happy Arabia), so called from its fertility. It embraced a large portion of the country now known by the name of Arabia. The Arabs call it Yemen. It lies between the Red Sea and the Persian Gulf. (2.) Arabia Deserta, the el-Badieh or “Great Wilderness” of the Arabs. From this name is derived that which is usually given to the nomadic tribes which wander over this region, the “Bedaween,” or, more generally, “Bedouin,” (3.) Arabia Petraea, i.e., the Rocky Arabia, so called from its rocky mountains and stony plains. It comprehended all the north-west portion of the country, and is much better known to travellers than any other portion. This country is, however, divided by modern geographers into (1) Arabia Proper, or the Arabian Peninsula; (2) Northern Arabia, or the Arabian Desert; and (3) Western Arabia, which includes the peninsula of Sinai and the Desert of Petra, originally inhabited by the Horites (Gen. 14:6, etc.), but in later times by the descendants of Esau, and known as the Land of Edom or Idumea, also as the Desert of Seir or Mount Seir. The whole land appears (Gen. 10) to have been inhabited by a variety of tribes of different lineage, Ishmaelites, Arabians, Idumeans, Horites, and Edomites; but at length becoming amalgamated, they came to be known by the general designation of Arabs. The modern nation of Arabs is predominantly Ishmaelite. Their language is the most developed and the richest of all the Semitic languages, and is of great value to the student of Hebrew. The Israelites wandered for forty years in Arabia. In the days of Solomon, and subsequently, commercial intercourse was to a considerable extent kept up with this country (1 Kings 10:15; 2 Chr. 9:14; 17:11). Arabians were present in Jerusalem at Pentecost (Acts 2:11). Paul retired for a season into Arabia after his conversion (Gal. 1:17). This country is frequently referred to by the prophets (Isa. 21:11; 42:11; Jer. 25:24, etc.)

(desert, barren), a country known in the Old Testament under two designations:—


Arabians

the nomadic tribes inhabiting the country to the east and south of Palestine, who in the early times of Hebrew history were known as Ishmaelites and descendants of Keturah.


Arad

(1.) Now Tell Arad, a Canaanite city, about 20 miles south of Hebron. The king of Arad “fought against Israel and took of them prisoners” when they were retreating from the confines of Edom (Num. 21:1; 33:40; Judg. 1:16). It was finally subdued by Joshua (12:14). (2.) One of the sons of Beriah (1 Chr. 8:15).

a royal city of the Canaanites, named with Hormah and Libnah. (Joshua 12:14) The wilderness of Judah was to the south of Arad.” (Judges 1:16) It may be identified with a hill, Tel ’Arad, an hour and a half northeast by east from Milh (Moladah), and eight hours from Hebron. (a wild ass), a Benjamite, son of Beriah, who drove out the inhabitants of Gath. (1 Chronicles 8:15) (B.C. 536.)


Arah

(wayfaring).


Aram

The son of Shem (Gen. 10:22); according to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10). The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word “Syrian” is properly “Aramean” (R.V., marg.). Damascus became at length the capital of the several smaller kingdoms comprehended under the designation “Aram” or “Syria.”

(high).


Aram-naharaim

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


Aram-zobah

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


Aramitess

a female inhabitant of Aram. (1 Chronicles 7:14)


Aramnahataim

(highlands of two rivers). (Psalms 60:1), title. [Aram]


Aramzobah

Psal 60:1, title. [Aram, 1]


Aran

Wild goat, a descendant of Seir the Horite (Gen. 36:28).

(wild goat), a Horite, son of Dishan and brother of Uz. Genesis 36:28; 1Chr 1:42


Ararat

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


Araunah

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

(ark), a Jebusite who sold his threshing floor on Mount Moriah to David as a site for an altar to Jehovah, together with his oxen. (2 Samuel 24:18-24; 1 Chronicles 21:25)


Arba

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

(city of the four), the progenitor of the Anakim, or sons of Anak, from whom their chief city, Hebron, received its name of Kirjath-Arba. (Joshua 14:15; 15:13; 21:11)


Arbah

Hebron, or Kirjath-Arba, as “the city of Arbah” is always rendered elsewhere. (Genesis 35:27)


Arbathite

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

a native of the Arabah or Ghor . [Arabah] Abi-albon the Arbathite was one of David’s mighty men. (2 Samuel 23:31; 1 Chronicles 11:32)


Arbite

a native of Arab. Paarai the Arbite was one of David’s guard. (2 Samuel 23:35)


Arch

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


Arch Of Titus

A triumphal arch erected at Rome, and still remaining there, to commemorate the conquest of Judea and the destruction of Jerusalem by the emperor Titus. It was erected after his death, A.D. 91, by the senate and people of Rome. It was a magnificent structure, decorated with bas-reliefs and inscriptions, and is of especial interest because its historic bas-reliefs represent the captors carrying in triumph to Rome the golden candlestick and sacred utensils from the Jewish temple at Jerusalem. From these we obtain our best idea of their shape.—ED.


Archangel

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


Archelaus

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

(prince of the people), son of Herod the Great by a Samaritan woman, Malthake, and, with his brother Antipas brought up at Rome. At the death of Herod (B.C. 4) his kingdom was divided between his three sons, Herod Antipas, Archelaus and Philip. Archelaus never properly bore the title of king, (Matthew 2:22) but only that of ethnarch. In the tenth year of his reign, or the ninth according to Dion Cassius, i.e. A.D. 6, a complaint was preferred against him by his brothers and his subjects on the ground of his tyranny, in consequence of which he was banished to Vienne in Gaul, where he is generally said to have died.


Archer

A shooter with the bow (1 Chr. 10:3). This art was of high antiquity (Gen. 21:20; 27:3). Saul was wounded by the Philistine archers (1 Sam. 31:3). The phrase “breaking the bow” (Hos. 1:5; Jer. 49:35) is equivalent to taking away one’s power, while “strengthening the bow” is a symbol of its increase (Gen. 49:24). The Persian archers were famous among the ancients (Isa. 13:18; Jer. 49:35; 50:9, 14, 29, 42. (See BOW).


Archery

[Arms, Armor]


Archevite

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


Archevites

perhaps the inhabitants of Erech, some of whom had been placed as colonists in Samaria. (Ezra 4:9)


Archi

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

(Joshua 16:2) A place in the neighborhood of Bethel, on the boundary between Ephraim and Benjamin. It designates a clan perhaps originally from Erech in Babylonia, of which Hushai was one. [Archite, The]


Archippus

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

(master of the horse), a Christian teacher in Colossae, (Colossians 4:17) called by St. Paul his “fellow soldier,” Phil 2. He was probably a member of Philemon’s family. (A.D. 62.)


Archite

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


Archite, The

(as if from a place named Erech, on the frontiers of Ephraim), the usual designation of David’s friend Hushai. (2 Samuel 15:32; 17:5,14; 1 Chronicles 27:33)


Architecture

The book of (Genesis 4:17,20,22) appears to divide mankind into two great characteristic sections, viz., the “dwellers in tents” and the “dwellers in cities.” To the race of Shem is attributed (Genesis 10:11,12,22; 11:2-9) the foundation of those cities in the plain of Shinar, Babylon Nineveh and others. The Israelites were by occupation shepherds, and by habit dwellers in tents. (Genesis 47:3) They had therefore originally, speaking properly, no architecture. From the time of the occupation of Canaan they became dwellers in towns and in houses of stone. (Leviticus 14:34,45; 1 Kings 7:10) The peaceful reign and vast wealth of Solomon gave great impulse to architecture; for besides the temple and his other great works, he built fortresses and cities in various places, among which Baalath and Tadmor are in all probability represented by Baalbec and Palmyra. But the reigns of Herod and his successors were especially remarkable for their great architectural works. Not only was the temple restored, but the fortifications and other public buildings of Jerusalem were enlarged and embellished. (Luke 21:5) The town of Caesarea was built on the site of Strato’s Tower; Samaria was enlarged, and received the name of Sebaste. Of the original splendor of these great works no doubt can be entertained; but of their style and appearance we can only conjecture that they were formed on Greek and Roman models. The enormous stones employed the Assyrian Persepolitan and Egyptian buildings find a parallel in the substructions of Baalbec and in the huge blocks which still remain at Jerusalem, relics of the buildings either of Solomon or of Herod.


Arcturus

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

(bear-keeper). The Hebrew words ’Ash and ’Aish, rendered “Arcturus” in the Authorized Version of (Job 9:9; 38:32) in conformity with the Vulgate of the former passages are now generally believed to be identical, and to represent the constellation Ursa Major, known commonly as the Great Bear or Charles’ Wain.


Ard

Descent, a grandson of Benjamin (Num. 26:38-40). In 1 Chr. 8:3 he is called Addar. His descendants are mentioned in Num. 26:40.

(one that descending), the son of Bela and grandson of Benjamin. (Genesis 46:21; Numbers 26:40) In (1 Chronicles 8:3) he is called Addar.


Ardites

the descendants of Ard or Addar, the grandson of Benjamin. (Numbers 26:40)