Bible Heaven/Bible Heaven.iso/eastons/t0000050

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$$T0000050
\Abjects\
(Ps. 35:15), the translation of a Hebrew word meaning smiters;
probably, in allusion to the tongue, slanderers. (Comp. Jer.
18:18.)

$$T0000051
\Ablution\
or washing, was practised, (1.) When a person was initiated into
a higher state: e.g., when Aaron and his sons were set apart to
the priest's office, they were washed with water previous to
their investiture with the priestly robes (Lev. 8:6).

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

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

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

  The Pharisees carried the practice of ablution to great
excess, thereby claiming extraordinary purity (Matt. 23:25).
Mark (7:1-5) refers to the ceremonial ablutions. The Pharisees
washed their hands "oft," more correctly, "with the fist" (R.V.,
"diligently"), or as an old father, Theophylact, explains it,
"up to the elbow." (Compare also Mark 7:4; Lev. 6:28; 11: 32-36;
15:22) (See WASHING »T0003788.)

$$T0000052
\Abner\
father of light; i.e., "enlightening", the son of Ner and uncle
of Saul. He was commander-in-chief of Saul's army (1 Sam. 14:50;
17:55; 20:25). He first introduced David to the court of Saul
after the victory over Goliath (1 Sam. 17:57). After the death
of Saul, David was made king over Judah, and reigned in Hebron.
Among the other tribes there was a feeling of hostility to
Judah; and Abner, at the head of Ephraim, fostered this
hostility in the interest of the house of Saul, whose son
Ish-bosheth he caused to be proclaimed king (2 Sam. 2:8). A
state of war existed between these two kings. A battle fatal to
Abner, who was the leader of Ish-boseth's army, was fought with
David's army under Joab at Gibeon (2 Sam. 2:12). Abner, escaping
from the field, was overtaken by Asahel, who was "light of foot
as a wild roe," the brother of Joab and Abishai, whom he thrust
through with a back stroke of his spear (2 Sam. 2: 18-32).

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

$$T0000053
\Abomination\
This word is used, (1.) To express the idea that the Egyptians
considered themselves as defiled when they ate with strangers
(Gen. 43:32). The Jews subsequently followed the same practice,
holding it unlawful to eat or drink with foreigners (John 18:28;
Acts 10:28; 11:3).

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

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

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

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

$$T0000054
\Abraham\
father of a multitude, son of Terah, named (Gen. 11:27) before
his older brothers Nahor and Haran, because he was the heir of
the promises. Till the age of seventy, Abram sojourned among his
kindred in his native country of Chaldea. He then, with his
father and his family and household, quitted the city of Ur, in
which he had hitherto dwelt, and went some 300 miles north to
Haran, where he abode fifteen years. The cause of his migration
was a call from God (Acts 7:2-4). There is no mention of this
first call in the Old Testament; it is implied, however, in Gen.
12. While they tarried at Haran, Terah died at the age of 205
years. Abram now received a second and more definite call,
accompanied by a promise from God (Gen. 12:1,2); whereupon he
took his departure, taking his nephew Lot with him, "not knowing
whither he went" (Heb. 11:8). He trusted implicitly to the
guidance of Him who had called him.

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

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

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

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

  After fifteen years' residence at Mamre, Abraham moved
southward, and pitched his tent among the Philistines, near to
Gerar. Here occurred that sad instance of prevarication on his
part in his relation to Abimelech the King (Gen. 20). (See
ABIMELECH »T0000040.) Soon after this event, the patriarch left
the vicinity of Gerar, and moved down the fertile valley about
25 miles to Beer-sheba. It was probably here that Isaac was
born, Abraham being now an hundred years old. A feeling of
jealousy now arose between Sarah and Hagar, whose son, Ishmael,
was no longer to be regarded as Abraham's heir. Sarah insisted
that both Hagar and her son should be sent away. This was done,
although it was a hard trial to Abraham (Gen. 21:12). (See HAGAR
»T0001583; ISHMAEL »T0001903.)

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

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

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

$$T0000055
\Abraham's bosom\
(Luke 16:22,23) refers to the custom of reclining on couches at
table, which was prevalent among the Jews, an arrangement which
brought the head of one person almost into the bosom of the one
who sat or reclined above him. To "be in Abraham's bosom" thus
meant to enjoy happiness and rest (Matt. 8:11; Luke 16:23) at
the banquet in Paradise. (See BANQUET »T0000434; MEALS
»T0002451.)

$$T0000056
\Abram\
exalted father. (see ABRAHAM »T0000054.)

$$T0000057
\Abronah\
R.V., one of Israel's halting-places in the desert
(Num.33:34,35), just before Ezion-gaber. In A.V., "Ebronah."

$$T0000058
\Absalom\
father of peace; i.e., "peaceful" David's son by Maacah (2 Sam.
3:3; comp. 1 Kings 1:6). He was noted for his personal beauty
and for the extra-ordinary profusion of the hair of his head (2
Sam. 14:25,26). The first public act of his life was the
blood-revenge he executed against Amnon, David's eldest son, who
had basely wronged Absalom's sister Tamar. This revenge was
executed at the time of the festivities connected with a great
sheep-shearing at Baal-hazor. David's other sons fled from the
place in horror, and brought the tidings of the death of Amnon
to Jerusalem. Alarmed for the consequences of the act, Absalom
fled to his grandfather at Geshur, and there abode for three
years (2 Sam. 3:3; 13:23-38).

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

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

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

$$T0000059
\Acacia\
(Heb. shittim) Ex. 25:5, R.V. probably the Acacia seyal (the
gum-arabic tree); called the "shittah" tree (Isa. 41:19). Its
wood is called shittim wood (Ex. 26:15,26; 25:10,13,23,28,
etc.). This species (A. seyal) is like the hawthorn, a gnarled
and thorny tree. It yields the gum-arabic of commerce. It is
found in abundance in the Sinaitic peninsula.

$$T0000060
\Accad\
the high land or mountains, a city in the land of Shinar. It has
been identified with the mounds of Akker Kuf, some 50 miles to
the north of Babylon; but this is doubtful. It was one of the
cities of Nimrod's kingdom (Ge 10:10). It stood close to the
Euphrates, opposite Sippara. (See SEPHARVAIM »T0003277.)

  It is also the name of the country of which this city was the
capital, namely, northern or upper Babylonia. The Accadians who
came from the "mountains of the east," where the ark rested,
attained to a high degree of civilization. In the Babylonian
inscriptions they are called "the black heads" and "the black
faces," in contrast to "the white race" of Semitic descent. They
invented the form of writing in pictorial hieroglyphics, and
also the cuneiform system, in which they wrote many books partly
on papyrus and partly on clay. The Semitic Babylonians ("the
white race"), or, as some scholars think, first the Cushites,
and afterwards, as a second immigration, the Semites, invaded
and conquered this country; and then the Accadian language
ceased to be a spoken language, although for the sake of its
literary treasures it continued to be studied by the educated
classes of Babylonia. A large portion of the Ninevite tablets
brought to light by Oriental research consists of interlinear or
parallel translations from Accadian into Assyrian; and thus that
long-forgotten language has been recovered by scholars. It
belongs to the class of languages called agglutinative, common
to the Tauranian race; i.e., it consists of words "glued
together," without declension of conjugation. These tablets in a
remarkable manner illustrate ancient history. Among other
notable records, they contain an account of the Creation which
closely resembles that given in the book of Genesis, of the
Sabbath as a day of rest, and of the Deluge and its cause. (See
BABYLON »T0000409; CHALDEA »T0000758.)

$$T0000061
\Accho\
sultry or sandy, a town and harbour of Phoenicia, in the tribe
of Asher, but never acquired by them (Judg. 1:31). It was known
to the ancient Greeks and Romans by the name of Ptolemais, from
Ptolemy the king of Egypt, who rebuilt it about B.C. 100. Here
Paul landed on his last journey to Jerusalem (Acts 21:7). During
the crusades of the Middle Ages it was called Acra; and
subsequently, on account of its being occupied by the Knights
Hospitallers of Jerusalem, it was called St. Jean d'Acre, or
simply Acre.

$$T0000062
\Accuser\
Satan is styled the "accuser of the brethren" (Rev. 12:10. Comp.
Job 1:6; Zech. 3:1), as seeking to uphold his influence among
men by bringing false charges against Christians, with the view
of weakening their influence and injuring the cause with which
they are identified. He was regarded by the Jews as the accuser
of men before God, laying to their charge the violations of the
law of which they were guilty, and demanding their punishment.
The same Greek word, rendered "accuser," is found in John 8:10
(but omitted in the Revised Version); Acts 23:30, 35; 24:8;
25:16, 18, in all of which places it is used of one who brings a
charge against another.

$$T0000063
\Aceldama\
the name which the Jews gave in their proper tongue, i.e., in
Aramaic, to the field which was purchased with the money which
had been given to the betrayer of our Lord. The word means
"field of blood." It was previously called "the potter's field"
(Matt. 27:7, 8; Acts 1:19), and was appropriated as the
burial-place for strangers. It lies on a narrow level terrace on
the south face of the valley of Hinnom. Its modern name is Hak
ed-damm.

$$T0000064
\Achaia\
the name originally of a narrow strip of territory in Greece, on
the north-west of the Peloponnesus. Subsequently it was applied
by the Romans to the whole Peloponnesus, now called the Morea,
and the south of Greece. It was then one of the two provinces
(Macedonia being the other) into which they divided the country
when it fell under their dominion. It is in this latter enlarged
meaning that the name is always used in the New Testament (Acts
18:12, 27; 19:21; Rom. 15: 26; 16:5, etc.). It was at the time
when Luke wrote the Acts of the Apostles under the proconsular
form of government; hence the appropriate title given to Gallio
as the "deputy," i.e., proconsul, of Achaia (Acts 18:12).

$$T0000065
\Achaichus\
(1 Cor. 16:17), one of the members of the church of Corinth who,
with Fortunatus and Stephanas, visited Paul while he was at
Ephesus, for the purpose of consulting him on the affairs of the
church. These three probably were the bearers of the letter from
Corinth to the apostle to which he alludes in 1 Cor. 7:1.

$$T0000066
\Achan\
called also Achar, i.e., one who troubles (1 Chr. 2:7), in
commemoration of his crime, which brought upon him an awful
destruction (Josh. 7:1). On the occasion of the fall of Jericho,
he seized, contrary to the divine command, an ingot of gold, a
quantity of silver, and a costly Babylonish garment, which he
hid in his tent. Joshua was convinced that the defeat which the
Israelites afterwards sustained before Ai was a proof of the
divine displeasure on account of some crime, and he at once
adopted means by the use of the lot for discovering the
criminal. It was then found that Achan was guilty, and he was
stoned to death in the valley of Achor. He and all that belonged
to him were then consumed by fire, and a heap of stones was
raised over the ashes.

$$T0000067
\Achbor\
gnawing = mouse. (1.) An Edomitish king (Gen. 36:38; 1 Chr.
1:49).

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

$$T0000068
\Achish\
angry, perhaps only a general title of royalty applicable to the
Philistine kings. (1.) The king with whom David sought refuge
when he fled from Saul (1 Sam. 21:10-15). He is called Abimelech
in the superscription of Ps. 34. It was probably this same king
to whom David a second time repaired at the head of a band of
600 warriors, and who assigned him Ziklag, whence he carried on
war against the surrounding tribes (1 Sam. 27:5-12). Achish had
great confidence in the valour and fidelity of David (1 Sam.
28:1,2), but at the instigation of his courtiers did not permit
him to go up to battle along with the Philistine hosts (1 Sam.
29:2-11). David remained with Achish a year and four months.
(2.) Another king of Gath, probably grandson of the foregoing,
to whom the two servants of Shimei fled. This led Shimei to go
to Gath in pursuit of them, and the consequence was that Solomon
put him to death (1 Kings 2:39-46).

$$T0000069
\Achmetha\
(Ezra 6:2), called Ecbatana by classical writers, the capital of
northern Media. Here was the palace which was the residence of
the old Median monarchs, and of Cyrus and Cambyses. In the time
of Ezra, the Persian kings resided usually at Susa of Babylon.
But Cyrus held his court at Achmetha; and Ezra, writing a
century after, correctly mentions the place where the decree of
Cyrus was found.

$$T0000070
\Achor\
trouble, a valley near Jericho, so called in consequence of the
trouble which the sin of Achan caused Israel (Josh. 7:24,26).
The expression "valley of Achor" probably became proverbial for
that which caused trouble, and when Isaiah (Isa. 65:10) refers
to it he uses it in this sense: "The valley of Achor, a place
for herds to lie down in;" i.e., that which had been a source of
calamity would become a source of blessing. Hosea also (Hos.
2:15) uses the expression in the same sense: "The valley of
Achor for a door of hope;" i.e., trouble would be turned into
joy, despair into hope. This valley has been identified with the
Wady Kelt.

$$T0000071
\Achsah\
anklet, Caleb's only daughter (1 Chr. 2:49). She was offered in
marriage to the man who would lead an attack on the city of
Debir, or Kirjath-sepher. This was done by Othniel (q.v.), who
accordingly obtained her as his wife (Josh. 15:16-19; Judg.
1:9-15).

$$T0000072
\Achshaph\
fascination, a royal city of the Canaanites, in the north of
Palestine (Josh. 11:1; 12:20; 19:25). It was in the eastern
boundary of the tribe of Asher, and is identified with the
modern ruined village of Kesaf or Yasif, N.E. of Accho.

$$T0000073
\Achzib\
falsehood. (1.) A town in the Shephelah, or plain country of
Judah (Josh. 15:44); probably the same as Chezib of Gen. 38:5 =
Ain Kezbeh.

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

$$T0000074
\Acre\
is the translation of a word (tse'med), which properly means a
yoke, and denotes a space of ground that may be ploughed by a
yoke of oxen in a day. It is about an acre of our measure (Isa.
5:10; 1 Sam. 14:14).

$$T0000075
\Acts of the Apostles\
the title now given to the fifth and last of the historical
books of the New Testament. The author styles it a "treatise"
(1:1). It was early called "The Acts," "The Gospel of the Holy
Ghost," and "The Gospel of the Resurrection." It contains
properly no account of any of the apostles except Peter and
Paul. John is noticed only three times; and all that is recorded
of James, the son of Zebedee, is his execution by Herod. It is
properly therefore not the history of the "Acts of the
Apostles," a title which was given to the book at a later date,
but of "Acts of Apostles," or more correctly, of "Some Acts of
Certain Apostles."

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

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

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

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

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

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

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

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

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

  In this book it is worthy of note that no mention is made of
the writing by Paul of any of his epistles. This may be
accounted for by the fact that the writer confined himself to a
history of the planting of the church, and not to that of its
training or edification. The relation, however, between this
history and the epistles of Paul is of such a kind, i.e., brings
to light so many undesigned coincidences, as to prove the
genuineness and authenticity of both, as is so ably shown by
Paley in his _Horae Paulinae_. "No ancient work affords so many
tests of veracity; for no other has such numerous points of
contact in all directions with contemporary history, politics,
and topography, whether Jewish, or Greek, or Roman." Lightfoot.
(See PAUL »T0002871.)

$$T0000076
\Adah\
ornament. (1.) The first of Lamech's two wives, and the mother
of Jabal and Jubal (Gen. 4:19, 20, 23).

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

$$T0000077
\Adam\
red, a Babylonian word, the generic name for man, having the
same meaning in the Hebrew and the Assyrian languages. It was
the name given to the first man, whose creation, fall, and
subsequent history and that of his descendants are detailed in
the first book of Moses (Gen. 1:27-ch. 5). "God created man
[Heb., Adam] in his own image, in the image of God created he
him; male and female created he them."

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

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

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

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

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

$$T0000078
\Adamah\
red earth, a fortified city of Naphtali, probably the modern
Damieh, on the west side of the sea of Tiberias (Josh. 19:33,
36).

$$T0000079
\Adamant\
(Heb. shamir), Ezek. 3:9. The Greek word adamas means diamond.
This stone is not referred to, but corundum or some kind of hard
steel. It is an emblem of firmness in resisting adversaries of
the truth (Zech. 7:12), and of hard-heartedness against the
truth (Jer. 17:1).

$$T0000080
\Adam, a type\
The apostle Paul speaks of Adam as "the figure of him who was to
come." On this account our Lord is sometimes called the second
Adam. This typical relation is described in Rom. 5:14-19.

$$T0000081
\Adam, the city of\
is referred to in Josh. 3:16. It stood "beside Zarethan," on the
west bank of Jordan (1 Kings 4:12). At this city the flow of the
water was arrested and rose up "upon an heap" at the time of the
Israelites' passing over (Josh. 3:16).

$$T0000082
\Adar\
large, the sixth month of the civil and the twelfth of the
ecclesiastical year of the Jews (Esther 3:7, 13; 8:12; 9:1, 15,
17, 19, 21). It included the days extending from the new moon of
our March to the new moon of April. The name was first used
after the Captivity. When the season was backward, and the lambs
not yet of a paschal size, or the barley not forward enough for
abib, then a month called Veadar, i.e., a second Adar, was
intercalated.

$$T0000083
\Adbeel\
miracle of God, the third of the twelve sons of Ishmael, and
head of an Arabian tribe (Gen. 25:13; 1 Chr. 1:29).

$$T0000084
\Addar\
ample, splendid, son of Bela (1 Chr. 8:3); called also "Ard"
(Gen. 46:21)

$$T0000085
\Adder\
(Ps. 140:3; Rom. 3:13, "asp") is the rendering of, (1.) Akshub
("coiling" or "lying in wait"), properly an asp or viper, found
only in this passage. (2.) Pethen ("twisting"), a viper or
venomous serpent identified with the cobra (Naja haje) (Ps.
58:4; 91:13); elsewhere "asp." (3.) Tziphoni ("hissing") (Prov.
23:32); elsewhere rendered "cockatrice," Isa. 11:8; 14:29; 59:5;
Jer. 8:17, as it is here in the margin of the Authorized
Version. The Revised Version has "basilisk." This may have been
the yellow viper, the Daboia xanthina, the largest and most
dangerous of the vipers of Palestine. (4.) Shephiphon
("creeping"), occurring only in Gen. 49:17, the small speckled
venomous snake, the "horned snake," or cerastes. Dan is compared
to this serpent, which springs from its hiding-place on the
passer-by.

$$T0000086
\Addi\
ornament, (Luke 3:28), the son of Cosam, and father of Melchi,
one of the progenitors of Christ.

$$T0000087
\Addon\
low, one of the persons named in Neh. 7:61 who could not "shew
their father's house" on the return from captivity. This, with
similar instances (ver. 63), indicates the importance the Jews
attached to their genealogies.

$$T0000088
\Adiel\
ornament of God. (1.) The father of Azmaveth, who was treasurer
under David and Solomon (1 Chr. 27:25). (2.) A family head of
the tribe of Simeon (1 Chr. 4:36). (3.) A priest (1 Chr. 9:12).

$$T0000089
\Adin\
effeminate. (1.) Ezra 8:6. (2.) Neh. 10:16.

$$T0000090
\Adina\
slender, one of David's warriors (1 Chr. 11:42), a Reubenite.

$$T0000091
\Adino\
the Eznite, one of David's mighty men (2 Sam. 23:8). (See
JASHOBEAM »T0001978.)

$$T0000092
\Adjuration\
a solemn appeal whereby one person imposes on another the
obligation of speaking or acting as if under an oath (1 Sam.
14:24; Josh. 6:26; 1 Kings 22:16).

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

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

$$T0000093
\Admah\
earth, one of the five cities of the vale of Siddim (Gen.
10:19). It was destroyed along with Sodom and Gomorrah (19:24;
Deut. 29:23). It is supposed by some to be the same as the Adam
of Josh. 3:16, the name of which still lingers in Damieh, the
ford of Jordan. (See ZEBOIM »T0003885.)

$$T0000094
\Adnah\
delight. (1.) A chief of the tribe of Manasseh who joined David
at Ziklag (1 Chr. 12:20). (2.) A general under Jehoshaphat,
chief over 300,000 men (2 Chr. 17:14).

$$T0000095
\Adonibezek\
lord of Bezek, a Canaanitish king who, having subdued seventy of
the chiefs that were around him, made an attack against the
armies of Judah and Simeon, but was defeated and brought as a
captive to Jerusalem, where his thumbs and great toes were cut
off. He confessed that God had requited him for his like cruelty
to the seventy kings whom he had subdued (Judg. 1:4-7; comp. 1
Sam. 15:33).

$$T0000096
\Adonijah\
my Lord is Jehovah. (1.) The fourth son of David (2 Sam. 3:4).
After the death of his elder brothers, Amnon and Absalom, he
became heir-apparent to the throne. But Solomon, a younger
brother, was preferred to him. Adonijah, however, when his
father was dying, caused himself to be proclaimed king. But
Nathan and Bathsheba induced David to give orders that Solomon
should at once be proclaimed and admitted to the throne.
Adonijah fled and took refuge at the altar, and received pardon
for his conduct from Solomon on the condition that he showed
himself "a worthy man" (1 Kings 1:5-53). He afterwards made a
second attempt to gain the throne, but was seized and put to
death (1 Kings 2:13-25).

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

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

$$T0000097
\Adonikam\
whom the Lord sets up, one of those "which came with Zerubbabel"
(Ezra 2:13). His "children," or retainers, to the number of 666,
came up to Jerusalem (8:13).

$$T0000098
\Adoniram\
(Adoram, 1 Kings 12:18), the son of Abda, was "over the
tribute," i.e., the levy or forced labour. He was stoned to
death by the people of Israel (1 Kings 4:6; 5:14)

$$T0000099
\Adoni-zedec\
lord of justice or righteousness, was king in Jerusalem at the
time when the Israelites invaded Palestine (Josh. 10:1,3). He
formed a confederacy with the other Canaanitish kings against
the Israelites, but was utterly routed by Joshua when he was
engaged in besieging the Gibeonites. The history of this victory
and of the treatment of the five confederated kings is recorded
in Josh. 10:1-27. (Comp. Deut. 21:23). Among the Tell Amarna
tablets (see EGYPT »T0001137) are some very interesting letters
from Adoni-zedec to the King of Egypt. These illustrate in a
very remarkable manner the history recorded in Josh. 10, and
indeed throw light on the wars of conquest generally, so that
they may be read as a kind of commentary on the book of Joshua.
Here the conquering career of the Abiri (i.e., Hebrews) is
graphically described: "Behold, I say that the land of the king
my lord is ruined", "The wars are mighty against me", "The
Hebrew chiefs plunder all the king's lands", "Behold, I the
chief of the Amorites am breaking to pieces." Then he implores
the king of Egypt to send soldiers to help him, directing that
the army should come by sea to Ascalon or Gaza, and thence march
to Wru-sa-lim (Jerusalem) by the valley of Elah.