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JWBickel

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[ "Applied to the glittering point of a spear (Job 39:23) or sword (Nah. 3:3), the blade of a dagger (Judg. 3:22); the \"shoulder blade\" (Job 31:22); the \"blade\" of cereals (Matt. 13:26)." ]

[ "Occurs only in connection with the sixth plague of Egypt (Ex. 9:9, 10). In Deut. 28:27, 35, it is called \"the botch of Egypt.\" It seems to have been the fearful disease of black leprosy, a kind of elephantiasis, producing burning ulcers.", "violent ulcerous inflammations, the sixth plague of Egypt, (Exodus 9:9,10) and hence called in (28:27,35) \"the botch of Egypt.\" It seems to have been the black leprosy, a fearful kind of elephantiasis." ]

[ "In the sense of speaking evil of God this word is found in Ps. 74:18; Isa. 52:5; Rom. 2:24; Rev. 13:1, 6; 16:9, 11, 21. It denotes also any kind of calumny, or evil-speaking, or abuse (1 Kings 21:10; Acts 13:45; 18:6, etc.). Our Lord was accused of blasphemy when he claimed to be the Son of God (Matt. 26:65; comp. Matt. 9:3; Mark 2:7). They who deny his Messiahship blaspheme Jesus (Luke 22:65; John 10:36).", "Blasphemy against the Holy Ghost (Matt. 12:31, 32; Mark 3:28, 29; Luke 12:10) is regarded by some as a continued and obstinate rejection of the gospel, and hence is an unpardonable sin, simply because as long as a sinner remains in unbelief he voluntarily excludes himself from pardon. Others regard the expression as designating the sin of attributing to the power of Satan those miracles which Christ performed, or generally those works which are the result of the Spirit's agency.", "in its technical English sense, signifies the speaking evil of God and in this sense it is found (Psalms 74:18; Isaiah 52:5; Romans 2:24) etc. But according to its derivation it may mean any species of calumny and abuse: see (1 Kings 21:10; Acts 18:6; Jude 1:9) etc. Blasphemy was punished by stoning, which was inflicted on the son of Shelomith. (Leviticus 24:11) On this charge both our Lord and St. Stephen were condemned to death by the Jews. The blasphemy against the Holy Ghost, (Matthew 12:32; Mark 3:28) consisted in attributing to the power of Satan those unquestionable miracles which Jesus performed by \"the finger of God\" and the power of the Holy Spirit. It is plainly such a state of wilful, determined opposition to God and the Holy Spirit that no efforts will avail to lead to repentance. Among the Jews it was a sin against God answering to treason in our times.", "Christ assailed with -- Mt 10:25; Lu 22:64,65; 1Pe 4:14.", "Charged upon Christ -- Mt 9:2,3; 26:64,65; Joh 10:33,36.", "Charged upon saints -- Ac 6:11,13.", "Proceeds from the heart -- Mt 15:19.", "Forbidden -- Ex 20:7; Col 3:8.", "The wicked addicted to -- Ps 74:18; Isa 52:5; 2Ti 3:2; Re 18:11,21.", "Idolatry counted as -- Isa 65:7; Eze 20:27,28.", "Hypocrisy counted as -- Re 2:9.", "Saints grieved to hear -- Ps 44:15,16; 74:10,18,22.", "Gives no occasion for -- 2Sa 12:14; 1Ti 6:1.", "Against the Holy Spirit, unpardonable -- Mt 12:31,32.", "Connected with folly and pride -- 2Ki 19:22; Ps 74:18.", "Punishment of -- Le 24:16; Isa 65:7; Eze 20:27-33; 35:11,12.", "Exemplified", "The Danite. -- Le 24:11.", "Sennacherib. -- 2Ki 19:4,10,22.", "The Jews. -- Lu 22:65.", "Hymenaeus. -- 1Ti 1:20." ]

[ "Chamberlain to king Herod Agrippa I. (Acts 12:20). Such persons generally had great influence with their masters.", "that buds or brings forth", "(sprout), the chamberlain of Herod Agrippa I. (Acts 12:20)" ]

[ "Imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (Lev. 21:17-23; 22:19-25). The Christian church, as justified in Christ, is \"without blemish\" (Eph. 5:27). Christ offered himself a sacrifice \"without blemish,\" acceptable to God (1 Pet. 1:19)." ]

[ "(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).", "(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).", "(3.) A man blesses himself when he invokes God's blessing (Isa. 65:16), or rejoices in God's goodness to him (Deut. 29:19; Ps. 49:18).", "(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen. 24:60; 31:55; 1 Sam. 2:20). Sometimes blessings were uttered under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Gen. 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deut. 33). The priests were divinely authorized to bless the people (Deut. 10:8; Num. 6:22-27). We have many examples of apostolic benediction (2 Cor. 13:14; Eph. 6:23, 24; 2 Thess. 3:16, 18; Heb. 13:20, 21; 1 Pet. 5:10, 11).", "(5.) Among the Jews in their thank-offerings the master of the feast took a cup of wine in his hand, and after having blessed God for it and for other mercies then enjoyed, handed it to his guests, who all partook of it. Ps. 116:13 refers to this custom. It is also alluded to in 1 Cor. 10:16, where the apostle speaks of the \"cup of blessing.\"" ]

[ "Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings 25:7; 1 Sam. 11:2). Blindness denotes ignorance as to spiritual things (Isa. 6:10; 42:18, 19; Matt. 15:14; Eph. 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa. 29:18). Elymas was smitten with blindness at Paul's word (Acts 13:11)." ]

[ "(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).", "(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the doorposts and lintels of the houses (Ex. 12; Lev. 4:5-7; 16:14-19). At the giving of the law (Ex. 24:8) the blood of the sacrifices was sprinkled on the people as well as on the altar, and thus the people were consecrated to God, or entered into covenant with him, hence the blood of the covenant (Matt. 26:28; Heb. 9:19, 20; 10:29; 13:20).", "(3.) Human blood. The murderer was to be punished (Gen. 9:5). The blood of the murdered \"crieth for vengeance\" (Gen. 4:10). The \"avenger of blood\" was the nearest relative of the murdered, and he was required to avenge his death (Num. 35:24, 27). No satisfaction could be made for the guilt of murder (Num. 35:31).", "(4.) Blood used metaphorically to denote race (Acts 17:26), and as a symbol of slaughter (Isa. 34:3). To \"wash the feet in blood\" means to gain a great victory (Ps. 58:10). Wine, from its red colour, is called \"the blood of the grape\" (Gen. 49:11). Blood and water issued from our Saviour's side when it was pierced by the Roman soldier (John 19:34). This has led pathologists to the conclusion that the proper cause of Christ's death was rupture of the heart. (Comp. Ps. 69:20.)", "To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)", "The life of animals -- Ge 9:4; Le 17:11,14.", "Fluid -- De 12:16.", "Red -- 2Ki 3:22; Joe 2:31.", "Of all men the same -- Ac 17:26.", "Eating of, forbidden to", "Man after the flood. -- Ge 9:4.", "The Israelites under the law. -- Le 3:17; 17:10,12.", "The early Christians. -- Ac 15:20,29.", "The Jews often guilty of eating -- 1Sa 14:32,33; Eze 33:25.", "Of animals slain for good to be poured on the earth and covered -- Le 17:13; De 12:16,24.", "Birds of prey delight in -- Job 39:30.", "Beasts of prey delight in -- Nu 23:24; Ps 68:23.", "Shedding of human", "Forbidden. -- Ge 9:5.", "Hateful to God. -- Pr 6:16,17.", "Defiling to the land. -- Ps 106:38.", "Defiling to the person. -- Isa 59:3.", "Jews often guilty of. -- Jer 22:17; Eze 22:4.", "Always punished. -- Ge 9:6.", "Mode of clearing those accused of. -- De 21:1-9.", "The price of, not to be consecrated -- Mt 27:6.", "Of legal sacrifices", "For atonement. -- Ex 30:10; Le 17:11.", "For purification. -- Heb 9:13,19-22.", "How disposed of. -- Ex 29:12; Le 4:7.", "Not offered with leaven. -- Ex 23:18; 34:25.", "Ineffectual to remove sin. -- Heb 10:4.", "Idolaters made drink-offerings of -- Ps 16:4.", "Water turned into, as a sign -- Ex 4:30.", "Waters of Egypt turned into, as a judgment -- Ex 7:17-21.", "Illustrative", "(Washing the feet in,) of victories. -- Ps 58:10; 68:23.", "(Building with,) of oppression and cruelty. -- Hab 2:12.", "(Preparing to,) of ripening for destruction. -- Eze 35:6.", "(On one's own head,) of guilt. -- Le 20:9; 2Sa 1:16; Eze 18:13.", "(Given to drink,) of severe judgments. -- Eze 16:38; Re 16:6." ]

[ "The sign and token of our Lord's great agony (Luke 22:44)." ]

[ "A stain or reproach (Job 31:7; Prov. 9:7). To blot out sin is to forgive it (Ps. 51:1, 9; Isa. 44:22; Acts 3:19). Christ's blotting out the handwriting of ordinances was his fulfilling the law in our behalf (Col. 2:14)." ]

[ "Generally associated with purple (Ex. 25:4; 26:1, 31, 36, etc.). It is supposed to have been obtained from a shellfish of the Mediterranean, the Helix ianthina of Linnaeus. The robe of the high priest's ephod was to be all of this colour (Ex. 28:31), also the loops of the curtains (26:4) and the ribbon of the breastplate (28:28). Blue cloths were also made for various sacred purposes (Num. 4:6, 7, 9, 11, 12). (See [71]COLOUR.)" ]

[ "Sons of thunder, a surname given by our Lord to James and John (Mark 3:17) on account of their fervid and impetuous temper (Luke 9:54).", "son of thunder", "a name signifying sons of thunder, given by our Lord to the two sons of Zebedee, James and John, probably on account of their fiery earnestly. (Mark 3:17) See (Luke 9:54; Mark 9:38) comp. Matt 20:20 etc." ]

[ "Occurs only in Ps. 80:13. The same Hebrew word is elsewhere rendered \"swine\" (Lev. 11:7; Deut. 14:8; Prov. 11:22; Isa. 65:4; 66:3, 17). The Hebrews abhorred swine's flesh, and accordingly none of these animals were reared, except in the district beyond the Sea of Galilee. In the psalm quoted above the powers that destroyed the Jewish nation are compared to wild boars and wild beasts of the field.", "[[307]Swine]" ]

[ "Alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the \"levirate law\" the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first husband.", "(2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.", "or Booz, in strength", "(fleetness).", "+ A wealthy Bethlehemite kinsman to Elimelech the husband of Naomi. He married Ruth, and redeemed the estates of her deceased husband Mahlon. (Ruth 4:1) Boaz is mentioned in the genealogy of Christ, (Matthew 1:5) (B.C. 1250, but there is great difficulty in assigning his date.) + The name of one of Solomon's brazen pillars erected in the temple porch. [[308]Jachin] It stood on the left, and was eighteen cubits high. (1 Kings 7:15; 21; 2 Chronicles 3:15; Jeremiah 52:21)" ]

[ "Weepers, a place where the angel of the Lord reproved the Israelites for entering into a league with the people of the land. This caused them bitterly to weep, and hence the name of the place (Judg. 2:1, 5). It lay probably at the head of one of the valleys between Gilgal and Shiloh.", "the place of weeping; or of mulberry-trees", "(the weepers) a place on the west of Jordan, above Gilgal; so named from the weeping of Israel. (Judges 2:1,6)" ]

[ "(rendered \"botch\" in Deut. 28:27, 35), an aggravated ulcer, as in the case of Hezekiah (2 Kings 20:7; Isa. 38:21) or of the Egyptians (Ex. 9:9, 10, 11; Deut. 28:27, 35). It designates the disease of Job (2:7), which was probably the black leprosy.", "[[309]Medicine]" ]

[ "(Ex. 9:31), meaning \"swollen or podded for seed,\" was adopted in the Authorized Version from the version of Coverdale (1535). The Revised Version has in the margin \"was in bloom,\" which is the more probable rendering of the Hebrew word. It is the fact that in Egypt when barley is in ear (about February) flax is blossoming." ]

[ "The Hebrew word kebir, rendered \"pillow\" in 1 Sam. 19:13, 16, but in Revised Version marg. \"quilt\" or \"network,\" probably means some counterpane or veil intended to protect the head of the sleeper. A different Hebrew word (meraashoth') is used for \"bolster\" (1 Sam. 26:7, 11, 16). It is rightly rendered in Revised Version \"at his head.\" In Gen. 28:11, 18 the Authorized Version renders it \"for his pillows,\" and the Revised Version \"under his head.\" In Ezek. 13:18, 20 another Hebrew word (kesathoth) is used, properly denoting \"cushions\" or \"pillows,\" as so rendered both in the Authorized and the Revised Version." ]

[ "An obligation of any kind (Num. 30:2, 4, 12). The word means also oppression or affliction (Ps. 116:16; Phil. 1:7). Christian love is the \"bond of perfectness\" (Col. 3:14), and the influences of the Spirit are the \"bond of peace\" (Eph. 4:3)." ]

[ "Of Israel in Egypt (Ex. 2:23, 25; 5), which is called the \"house of bondage\" (13:3; 20:2). This word is used also with reference to the captivity in Babylon (Isa. 14:3), and the oppression of the Persian king (Ezra 9:8, 9).", "[[310]Slave]" ]

[ "(Heb. peer), Ex. 39:28 (R.V., \"head-tires\"); Ezek. 44:18 (R.V., \"tires\"), denotes properly a turban worn by priests, and in Isa. 3:20 (R.V., \"head-tires\") a head-dress or tiara worn by females. The Hebrew word so rendered literally means an ornament, as in Isa. 61:10 (R.V., \"garland\"), and in Ezek. 24:17, 23 \"tire\" (R.V., \"head-tire\"). It consisted of a piece of cloth twisted about the head. In Ex. 28:40; 29:9 it is the translation of a different Hebrew word (migba'ah), which denotes the turban (R.V., \"head-tire\") of the common priest as distinguished from the mitre of the high priest. (See [72]MITRE.)" ]

[ "This word has a comprehensive meaning in Scripture. In the Old Testament it is the rendering of the Hebrew word sepher, which properly means a \"writing,\" and then a \"volume\" (Ex. 17:14; Deut. 28:58; 29:20; Job 19:23) or \"roll of a book\" (Jer. 36:2, 4).", "Books were originally written on skins, on linen or cotton cloth, and on Egyptian papyrus, whence our word \"paper.\" The leaves of the book were generally written in columns, designated by a Hebrew word properly meaning \"doors\" and \"valves\" (Jer. 36:23, R.V., marg. \"columns\").", "Among the Hebrews books were generally rolled up like our maps, or if very long they were rolled from both ends, forming two rolls (Luke 4:17-20). Thus they were arranged when the writing was on flexible materials; but if the writing was on tablets of wood or brass or lead, then the several tablets were bound together by rings through which a rod was passed.", "A sealed book is one whose contents are secret (Isa. 29:11; Rev. 5:1-3). To \"eat\" a book (Jer. 15:16; Ezek. 2:8-10; 3:1-3; Rev. 10:9) is to study its contents carefully.", "The book of judgment (Dan. 7:10) refers to the method of human courts of justice as illustrating the proceedings which will take place at the day of God's final judgment.", "The book of the wars of the Lord (Num. 21:14), the book of Jasher (Josh. 10:13), and the book of the chronicles of the kings of Judah and Israel (2 Chr. 25:26), were probably ancient documents known to the Hebrews, but not forming a part of the canon.", "The book of life (Ps. 69:28) suggests the idea that as the redeemed form a community or citizenship (Phil. 3:20; 4:3), a catalogue of the citizens' names is preserved (Luke 10:20; Rev. 20:15). Their names are registered in heaven (Luke 10:20; Rev. 3:5).", "The book of the covenant (Ex. 24:7), containing Ex. 20:22-23:33, is the first book actually mentioned as a part of the written word. It contains a series of laws, civil, social, and religious, given to Moses at Sinai immediately after the delivery of the decalogue. These were written in this \"book.\"", "[[311]Writing]" ]

[ "A hut made of the branches of a tree. In such tabernacles Jacob sojourned for a season at a place named from this circumstance Succoth (Gen. 33:17). Booths were erected also at the feast of Tabernacles (q.v.), Lev. 23:42, 43, which commemorated the abode of the Israelites in the wilderness." ]

[ "Captives or cattle or objects of value taken in war. In Canaan all that breathed were to be destroyed (Deut. 20: 16). The \"pictures and images\" of the Canaanites were to be destroyed also (Num. 33:52). The law of booty as to its division is laid down in Num. 31:26-47. David afterwards introduced a regulation that the baggage-guard should share the booty equally with the soldiers engaged in battle. He also devoted of the spoils of war for the temple (1 Sam. 30:24-26; 2 Sam. 8:11; 1 Chr. 26:27).", "consisted of captives of both sexes, cattle, and whatever a captured city might contain, especially metallic treasures. Within the limits of Canaan no captives were to be made, (20:14,16) beyond these limits, in case of warlike resistance, all the women and children were to be made captives, and the men put to death. The law of booty is given in (Numbers 31:26-47) As regarded the army, David added a regulation that the baggage guard should share equally with the troops engaged. (1 Samuel 30:24; 25)" ]

[ "The Israelites \"borrowed\" from the Egyptians (Ex. 12:35, R.V., \"asked\") in accordance with a divine command (3:22; 11:2). But the word (sha'al) so rendered here means simply and always to \"request\" or \"demand.\" The Hebrew had another word which is properly translated \"borrow\" in Deut. 28:12; Ps. 37:21. It was well known that the parting was final. The Egyptians were so anxious to get the Israelites away out of their land that \"they let them have what they asked\" (Ex. 12:36, R.V.), or literally \"made them to ask,\" urged them to take whatever they desired and depart. (See [73]LOAN.)" ]

[ "In the East objects are carried in the bosom which Europeans carry in the pocket. To have in one's bosom indicates kindness, secrecy, or intimacy (Gen. 16:5; 2 Sam. 12:8). Christ is said to have been in \"the bosom of the Father,\" i.e., he had the most perfect knowledge of the Father, had the closest intimacy with him (John 1:18). John (13:23) was \"leaning on Jesus' bosom\" at the last supper. Our Lord carries his lambs in his bosom, i.e., has a tender, watchful care over them (Isa. 40:11)." ]

[ "The Chaldee or Aramaic form of the name Beor, the father of Balaam (2 Pet. 2:15).", "same as [316]Beor. (2 Peter 2:15)" ]

[ "The projecting parts of a shield (Job 15:26). The Hebrew word thus rendered means anything convex or arched, and hence the back, as of animals." ]

[ "The name given in Deut. 28:27, 35 to one of the Egyptian plagues (Ex. 9:9). The word so translated is usually rendered \"boil\" (q.v.)." ]

[ "A vessel made of skins for holding wine (Josh. 9:4. 13; 1 Sam. 16:20; Matt. 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judg. 4:19), or water (Gen. 21:14, 15, 19), or strong drink (Hab. 2:15).", "Earthenware vessels were also similarly used (Jer. 19:1-10; 1 Kings 14:3; Isa. 30:14). In Job 32:19 (comp. Matt. 9:17; Luke 5:37, 38; Mark 2:22) the reference is to a wine-skin ready to burst through the fermentation of the wine. \"Bottles of wine\" in the Authorized Version of Hos. 7:5 is properly rendered in the Revised Version by \"the heat of wine,\" i.e., the fever of wine, its intoxicating strength.", "The clouds are figuratively called the \"bottles of heaven\" (Job 38:37). A bottle blackened or shrivelled by smoke is referred to in Ps. 119:83 as an image to which the psalmist likens himself.", "The Arabs keep their water, milk and other liquids in leathern bottles. These are made of goatskins. When the animal is killed they cut off its feet and its head, and draw it in this manner out of the skin without opening its belly. The great leathern bottles are made of the skin of a he-goat, and the small ones, that serve instead of a bottle of water on the road, are made of a kid's skin. The effect of external heat upon a skin bottle is indicated in (Psalms 119:83) \"a bottle in the smoke,\" and of expansion produced by fermentation in (Matthew 9:17) \"new wine in old bottles.\" Vessels of metal, earthen or glassware for liquids were in use among the Greeks, Egyptians, Etruscans and Assyrians, and also no doubt among the Jews, especially in later times. Thus (Jeremiah 19:1) \"a potter's earthen bottle.\" (Bottles were made by the ancient Egyptians of alabaster, gold, ivory and stone. They were of most exquisite workmanship and elegant forms. Tear-bottles were small urns of glass or pottery, made to contain the tears of mourners at funerals, and placed in the sepulchres at Rome and in Palestine. In some ancient tombs they are found in great numbers. (Psalms 56:8) refers to this custom.--ED.)" ]

[ "The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly \"copper\") are mentioned (2 Sam. 22:35; Ps. 18:34).", "The arrows were carried in a quiver (Gen. 27:3; Isa. 22:6; 49:2; Ps. 127:5). They were apparently sometimes shot with some burning material attached to them (Ps. 120:4).", "The bow is a symbol of victory (Ps. 7:12). It denotes also falsehood, deceit (Ps. 64:3, 4; Hos. 7:16; Jer. 9:3).", "\"The use of the bow\" in 2 Sam. 1:18 (A.V.) ought to be \"the song of the bow,\" as in the Revised Version.", "(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground." ]

[ "(Phil. 1:8; 2:1; Col. 3:12), compassionate feelings; R.V., \"tender mercies.\"" ]

[ "A mode of showing respect. Abraham \"bowed himself to the people of the land\" (Gen. 23:7); so Jacob to Esau (Gen. 33:3); and the brethren of Joseph before him as the governor of the land (Gen. 43:28). Bowing is also frequently mentioned as an act of adoration to idols (Josh. 23:7; 2 Kings 5:18; Judg. 2:19; Isa. 44:15), and to God (Josh. 5:14; Ps. 22:29; 72:9; Micah 6:6; Ps. 95:6; Eph. 3:14)." ]

[ "The sockets of the lamps of the golden candlestick of the tabernacle are called bowls (Ex. 25:31, 33, 34; 37:17, 19, 20); the same word so rendered being elsewhere rendered \"cup\" (Gen. 44:2, 12, 16), and wine \"pot\" (Jer. 35:5). The reservoir for oil, from which pipes led to each lamp in Zechariah's vision of the candlestick, is called also by this name (Zech. 4:2, 3); so also are the vessels used for libations (Ex. 25:29; 37:16)." ]

[ "For holding oil or perfumery (Mark 14:3). It was of the form of a flask or bottle. The Hebrew word (pak) used for it is more appropriately rendered \"vial\" in 1 Sam. 10:1, and should also be so rendered in 2 Kings 9:1, where alone else it occurs." ]

[ "(Heb. teashshur), mentioned in Isa. 60:13; 41:19, was, according to some, a species of cedar growing in Lebanon. The words of Ezek. 27:6 literally translated are, \"Thy benches they have made of ivory, the daughter of the ashur tree,\" i.e., inlaid with ashur wood. The ashur is the box-tree, and accordingly the Revised Version rightly reads \"inlaid in box wood.\" This is the Buxus sempervirens of botanists. It is remarkable for the beauty of its evergreen foliage and for the utility of its hard and durable wood." ]

[ "Enclosure; fortress. (1.) The city of Jobab, one of the early Edomite kings (Gen. 36:33). This place is mentioned by the prophets in later times (Isa. 34:6; Jer. 49:13; Amos 1:12; Micah 2:12). Its modern representative is el-Busseireh. It lies in the mountain district of Petra, 20 miles to the south-east of the Dead Sea.", "(2.) A Moabite city in the \"plain country\" (Jer. 48:24), i.e., on the high level down on the east of the Dead Sea. It is probably the modern Buzrah.", "in tribulation or distress", "(fortress).", "+ In Edom, the city of Jobab the son of Zerah, one of the early king of that nation. (Genesis 36:33; 1 Chronicles 1:44) Mentioned by Isaiah, (Isaiah 34:6; 63:1) in connection with Edom, and by Jeremiah, (Jeremiah 49:13,22; Amos 1:12) and (Micah 2:12) Its modern representative is el-Busaireh, which lies on the mountain district to the southeast of the Dead Sea. + In his catalogue of the cities of the land of Moab, Jeremiah, (Jeremiah 48:24) mentions a Bozrah as in \"the plain country\" (ver 21), i.e. the high level downs on the east of the Dead Sea." ]

[ "(1.) Anklets (Num. 31:50; 2 Sam. 1:10), and with reference to men.", "(2.) The rendering of a Hebrew word meaning fasteners, found in Gen. 24:22, 30, 47.", "(3.) In Isa. 3:19, the rendering of a Hebrew word meaning chains, i.e., twisted or chain-like bracelets.", "(4.) In Ex. 35:22 it designates properly a clasp for fastening the dress of females. Some interpret it as a nose-ring.", "(5.) In Gen. 38:18, 25, the rendering of a Hebrew word meaning \"thread,\" and may denote the ornamental cord with which the signet was suspended from the neck of the wearer.", "Bracelets were worn by men as well as by women (Cant. 5:14, R.V.). They were of many various forms. The weight of those presented by Eliezer to Rebekah was ten shekels (Gen. 24:22).", "[See [317]Armlet] Bracelets of fine twisted Venetian gold are still common in Egypt. In (Genesis 38:18,25) the word rendered \"bracelet\" means probably a string by which a seal-ring was suspended. Men as well as women wore bracelets, as we see from (Song of Solomon 5:14) Layard says of the Assyrian kings, \"The arms were encircled by armlets, and the wrists by bracelets.\"" ]

[ "(1.) Hebrew atad, Judg. 9:14; rendered \"thorn,\" Ps. 58:9. The LXX. and Vulgate render by rhamnus, a thorny shrub common in Palestine, resembling the hawthorn.", "(2.) Hebrew hoah, Isa. 34:13 (R.V. \"thistles\"); \"thickets\" in 1 Sam. 13:6; \"thistles\" in 2 Kings 14:9, 2 Chr. 25:18, Job 31:40; \"thorns\" in 2 Chr. 33:11, Cant. 2:2, Hos. 9:6. The word may be regarded as denoting the common thistle, of which there are many species which encumber the corn-fields of Palestine. (See [74]THORNS.)", "[[318]Thorns]" ]

[ "A symbol of kings descended from royal ancestors (Ezek. 17:3, 10; Dan. 11:7); of prosperity (Job 8:16); of the Messiah, a branch out of the root of the stem of Jesse (Isa. 11:1), the \"beautiful branch\" (4:2), a \"righteous branch\" (Jer. 23:5), \"the Branch\" (Zech. 3:8; 6:12).", "Disciples are branches of the true vine (John 15:5, 6). \"The branch of the terrible ones\" (Isa. 25:5) is rightly translated in the Revised Version \"the song of the terrible ones,\" i.e., the song of victory shall be brought low by the destruction of Babylon and the return of the Jews from captivity.", "The \"abominable branch\" is a tree on which a malefactor has been hanged (Isa. 14:19). The \"highest branch\" in Ezek. 17:3 represents Jehoiakim the king." ]

[ "Which is an alloy of copper and zinc, was not known till the thirteenth century. What is designated by this word in Scripture is properly copper (Deut. 8:9). It was used for fetters (Judg. 16:21; 2 Kings 25:7), for pieces of armour (1 Sam. 17:5, 6), for musical instruments (1 Chr. 15:19; 1 Cor. 13:1), and for money (Matt. 10:9).", "It is a symbol of insensibility and obstinacy in sin (Isa. 48:4; Jer. 6:28; Ezek. 22:18), and of strength (Ps. 107:16; Micah 4:13).", "The Macedonian empire is described as a kingdom of brass (Dan. 2:39). The \"mountains of brass\" Zechariah (6:1) speaks of have been supposed to represent the immutable decrees of God.", "The serpent of brass was made by Moses at the command of God (Num. 21:4-9), and elevated on a pole, so that it might be seen by all the people when wounded by the bite of the serpents that were sent to them as a punishment for their murmurings against God and against Moses. It was afterwards carried by the Jews into Canaan, and preserved by them till the time of Hezekiah, who caused it to be at length destroyed because it began to be viewed by the people with superstitious reverence (2 Kings 18:4). (See [75]NEHUSHTAN.)", "The brazen serpent is alluded to by our Lord in John 3:14, 15. (See [76]SERPENT.)", "The word nechosheth is improperly translated by \"brass.\" In most places of the Old Testament the correct translation would be copper, although it may sometimes possibly mean bronze a compound of copper and tin. Indeed a simple metal was obviously intended, as we see from (8:9; 33:25; Job 28) Copper was known at a very early period. (Genesis 4:22)" ]

[ "(Isa. 3:18), an old English word meaning comeliness or beauty." ]

[ "An opening in a wall (1 Kings 11:27; 2 Kings 12:5); the fracture of a limb (Lev. 24:20), and hence the expression, \"Heal, etc.\" (Ps. 60:2). Judg. 5:17, a bay or harbour; R.V., \"by his creeks.\"" ]

[ "Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).", "Bread was prepared by kneading in wooden bowls or \"kneading troughs\" (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always unleavened (Ex. 12:15-20; Deut. 16:3). In the towns there were public ovens, which were much made use of for baking bread; there were also bakers by trade (Hos. 7:4; Jer. 37:21). Their ovens were not unlike those of modern times. But sometimes the bread was baked by being placed on the ground that had been heated by a fire, and by covering it with the embers (1 Kings 19:6). This was probably the mode in which Sarah prepared bread on the occasion referred to in Gen. 18:6.", "In Lev. 2 there is an account of the different kinds of bread and cakes used by the Jews. (See [77]BAKE.)", "The shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and presented hot on the golden table every Sabbath. They were square or oblong, and represented the twelve tribes of Israel. The old loaves were removed every Sabbath, and were to be eaten only by the priests in the court of the sanctuary (Ex. 25:30; Lev. 24:8; 1 Sam. 21:1-6; Matt. 12:4).", "The word bread is used figuratively in such expressions as \"bread of sorrows\" (Ps. 127:2), \"bread of tears\" (80:5), i.e., sorrow and tears are like one's daily bread, they form so great a part in life. The bread of \"wickedness\" (Prov. 4:17) and \"of deceit\" (20:17) denote in like manner that wickedness and deceit are a part of the daily life.", "The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but \"barley\" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or \"kneading-trough\" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [[320]Leaven]; but when the time for preparation was short, it was omitted, and unleavened cakes, hastily baked, were eaten as is still the prevalent custom among the Bedouins. ((Genesis 18:6; 19:3; Exodus 12:39; Judges 6:19; 1 Samuel 28:24) The leavened mass was allowed to stand for some time, (Matthew 13:33; Luke 13:21) the dough was then divided into round cakes, (Exodus 29:23; Judges 7:13; 8:5; 1 Samuel 10:3; Proverbs 6:26) not unlike flat stones in shape and appearance, (Matthew 7:9) comp. Matt 4:8 About a span in diameter and a finger's breadth in thickness. In the towns where professional bakers resided, there were no doubt fixed ovens, in shape and size resembling those in use among ourselves; but more usually each household poured a portable oven, consisting of a stone or metal jar, about three feet high which was heated inwardly with wood, (1 Kings 17:12; Isaiah 44:15; Jeremiah 7:18) or dried grass and flower-stalks. (Matthew 6:30)", "Given by God -- Ru 1:6; Mt 6:11.", "Yielded by the earth -- Job 28:5; Isa 55:10.", "Made of", "Wheat. -- Ex 29:2; Ps 81:16.", "Barley. -- Jdj 7:13; Joh 6:9.", "Beans, millet, &c. -- Eze 4:9.", "Manna (in the wilderness). -- Nu 11:8.", "Corn ground for making -- Isa 28:28.", "Was kneaded -- Ge 18:6; Jer 7:18; Ho 7:4.", "Troughs used for kneading -- Ex 12:34.", "Usually leavened -- Le 23:17; Mt 13:33.", "Sometimes unleavened -- Ex 12:18; 1Co 5:8.", "Was formed into", "Loaves. -- 1Sa 10:3,4; Mt 14:17.", "Cakes. -- 2Sa 6:19; 1Ki 17:13.", "Wafers. -- Ex 16:31; 29:23.", "Was baked", "On hearths. -- Ge 18:6.", "On coals of fire. -- Isa 44:19; Joh 21:9.", "In ovens. -- Le 26:26; Ho 7:4-7.", "Making of, a trade -- Ge 40:2; Jer 37:21.", "Ordinary, called common bread -- 1Sa 21:4.", "Sacred, called hallowed bread -- 1Sa 21:4,6.", "Nutritious and strengthening -- Ps 104:15.", "When old, dry and mouldy -- Jos 9:5,12.", "Often put for the whole substance of man -- Ge 3:19; 39:6; Mt 6:11.", "The principal food used by the ancients -- Ge 18:5; 21:14; 27:17; Jdj 19:5.", "Broken for use -- La 4:4; Mt 14:19.", "Kept in baskets -- Ge 40:16; Ex 29:32.", "Publicly sold -- Mt 14:15; 15:33.", "In times of scarcity, sold by weight -- Le 26:26; Eze 4:16.", "Scarceness of, sent as a punishment -- Ps 105:16; Isa 3:1; Eze 5:16.", "Plenty of, promised to the obedient -- Le 26:5.", "Often given as a present -- 1Sa 25:18; 2Sa 16:12; 1Ch 12:40.", "Served round after funerals -- Eze 24:17-22.", "With water, the food of prisons -- 1Ki 22:27.", "Crumb of, used to wipe the fingers, thrown under the table -- Mt 15:27; Lu 16:21.", "First fruit of, offered to God -- Nu 15:19,20.", "Offered with sacrifices -- Ex 29:2,23; Nu 28:2.", "Placed on table of shew bread -- Ex 25:30.", "Multitudes miraculously fed by Christ with -- Mt 14:19-21; 15:34-37.", "Illustrative", "Of Christ. -- Joh 6:33-35.", "(When broken,) of the death of Christ. -- Mt 26:26; 1Co 11:23,24.", "(Partaking of,) of communion of saints. -- Ac 2:46; 1Co 10:17.", "(Want of,) of extreme poverty. -- Pr 12:9; Isa 3:7.", "(Seeking of begging,) of extreme poverty. -- 1Sa 2:36; Ps 37:25; La 1:11.", "(Fulness of,) of abundance. -- Eze 16:49.", "(Eating without scarceness,) of plenty. -- De 8:9.", "(Of adversity,) of heavy affliction. -- Isa 30:20.", "(Of tears,) of sorrow. -- Ps 80:5.", "(Of deceit,) of unlawful gain. -- Pr 20:17.", "(Of wickedness,) of oppression. -- Pr 4:17.", "(Of idleness,) of sloth. -- Pr 31:27." ]

[ "(1.) That piece of ancient armour that protected the breast. This word is used figuratively in Eph. 6:14 and Isa. 59:17. (See [78]ARMOUR.)", "(2.) An ornament covering the breast of the high priest, first mentioned in Ex. 25:7. It was made of embroidered cloth, set with four rows of precious stones, three in each row. On each stone was engraved the name of one of the twelve tribes (Ex. 28:15-29; 39:8-21). It was in size about ten inches square. The two upper corners were fastened to the ephod by blue ribbons. It was not to be \"loosed from the ephod\" (Ex. 28:28). The lower corners were fastened to the girdle of the priest. As it reminded the priest of his representative character, it was called the memorial (28:29). It was also called the breastplate of judgment (28:15). (See [79]PRIEST.)", "[[321]Arms, Armor]", "A part of defensive armour -- 1Ki 22:34.", "A part of the high priest's dress -- Ex 28:4.", "For soldiers", "Made of iron. -- Re 9:9.", "Bright and shining. -- Re 9:17.", "For the high priest", "Materials of. -- Ex 28:15; 39:8.", "Form and dimensions of. -- Ex 28:16; 39:9.", "Made from the offering of the people. -- Ex 35:9.", "Had names of the tribes engraved on precious stones -- Ex 28:17-21; 39:10,14.", "Inseparably united to the ephod -- Ex 28:22-28; 39:15-21.", "The Urim and Thummim placed in -- Ex 28:30; Le 8:8.", "Worn as a memorial -- Ex 28:29; Isa 49:16.", "Illustrative of the", "Righteous judgment of Christ. -- Isa 59:17.", "Defence of righteousness. -- Eph 6:14.", "Defence of faith and love. -- 1Th 5:8." ]

[ "(Ex. 28:42), rather linen drawers, reaching from the waist to a little above the knee, worn by the priests (Ezek. 44:17, 18)." ]

[ "None to be taken; \"for the gift maketh open eyes blind, and perverteth the cause of the righteous\" (Ex. 23:8, literally rendered)." ]

[ "The making of, formed the chief labour of the Israelites in Egypt (Ex. 1:13, 14). Those found among the ruins of Babylon and Nineveh are about a foot square and four inches thick. They were usually dried in the sun, though also sometimes in kilns (2 Sam. 12:31; Jer. 43:9; Nah. 3:14). (See [80]NEBUCHADNEZZAR.)", "The bricks used in the tower of Babel were burnt bricks, cemented in the building by bitumen (Gen. 11:3)." ]

[ "Frequently used in the ordinary sense (Isa. 49:18; 61:10, etc.). The relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (John 3:29). The church is called \"the bride\" (Rev. 21:9; 22:17). Compare parable of the Ten Virgins (Matt. 25:1-13)." ]

[ "Three Hebrew words are thus rendered in the Authorized Version. (1.) Heb. mahsom' signifies a muzzle or halter or bridle, by which the rider governs his horse (Ps. 39:1).", "(2.) Me'theg, rendered also \"bit\" in Ps. 32:9, which is its proper meaning. Found in 2 Kings 19:28, where the restraints of God's providence are metaphorically styled his \"bridle\" and \"hook.\" God's placing a \"bridle in the jaws of the people\" (Isa. 30:28; 37:29) signifies his preventing the Assyrians from carrying out their purpose against Jerusalem.", "(3.) Another word, re'sen, was employed to represent a halter or bridle-rein, as used Ps. 32:9; Isa. 30:28. In Job 30:11 the restraints of law and humanity are called a bridle." ]

[ "This word occurs frequently, and is the translation of several different terms. (1.) Micah 7:4, it denotes a species of thorn shrub used for hedges. In Prov. 15:19 the word is rendered \"thorn\" (Heb. hedek, \"stinging\"), supposed by some to be what is called the \"apple of Sodom\" (q.v.).", "(2.) Ezek. 28:24, sallon', properly a \"prickle,\" such as is found on the shoots of the palm tree.", "(3.) Isa. 55:13, probably simply a thorny bush. Some, following the Vulgate Version, regard it as the \"nettle.\"", "(4.) Isa. 5:6; 7:23-25, etc., frequently used to denote thorny shrubs in general. In 10:17; 27:4, it means troublesome men.", "(5.) In Heb. 6:8 the Greek word (tribolos) so rendered means \"three-pronged,\" and denotes the land caltrop, a low throny shrub resembling in its spikes the military \"crow-foot.\" Comp. Matt. 7:16, \"thistle.\"" ]

[ "(Jer. 46:4; 51:3), an obsolete English word denoting a scale coat of armour, or habergeon, worn by light-armed \"brigands.\" The Revised Version has \"coat of mail.\"", "(Jeremiah 46:4) elsewhere \"habergeon,\" or \"coat of mail.\"" ]

[ "An inflammable mineral substance found in quantities on the shores of the Dead Sea. The cities of the plain were destroyed by a rain of fire and brimstone (Gen. 19:24, 25). In Isa. 34:9 allusion is made to the destruction of these cities. This word figuratively denotes destruction or punishment (Job 18:15; Isa. 30:33; 34:9; Ps. 11:6; Ezek. 38:22). It is used to express the idea of excruciating torment in Rev. 14:10; 19:20; 20:10.", "Brimstone, or sulphur, is found in considerable quantities on the shores of the Dead Sea. (Genesis 19:24) It is a well-known simple mineral substance, crystalline, easily melted, very inflammable, and when burning emits a peculiar suffocating odor. It is found in great abundance near volcanoes. The soil around Sodom and Gomorrah abounded in sulphur and bitumen." ]

[ "A torrent. (1.) Applied to small streams, as the Arnon, Jabbok, etc. Isaiah (15:7) speaks of the \"book of the willows,\" probably the Wady-el-Asha. (2.) It is also applied to winter torrents (Job 6:15; Num. 34:5; Josh. 15:4, 47), and to the torrent-bed or wady as well as to the torrent itself (Num. 13:23; 1 Kings 17:3). (3.) In Isa. 19:7 the river Nile is meant, as rendered in the Revised Version." ]

[ "(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).", "(2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46; John 7:3; Acts 1:14; Gal. 1:19).", "(3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb. 7:5).", "(4.) A disciple or follower (Matt. 25:40; Heb. 2:11, 12).", "(5.) One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1 Cor. 5:11); whence the early disciples of our Lord were known to each other as brethren.", "(6.) A colleague in office (Ezra 3:2; 1 Cor. 1:1; 2 Cor. 1:1).", "(7.) A fellow-man (Gen. 9:5; 19:7; Matt. 5:22, 23, 24; 7:5; Heb. 2:17).", "(8.) One beloved or closely united with another in affection (2 Sam. 1:26; Acts 6:3; 1 Thess. 5:1). Brethren of Jesus (Matt. 1:25; 12:46, 50: Mark 3:31, 32; Gal. 1:19; 1 Cor. 9:5, etc.) were probably the younger children of Joseph and Mary. Some have supposed that they may have been the children of Joseph by a former marriage, and others that they were the children of Mary, the Virgin's sister, and wife of Cleophas. The first interpretation, however, is the most natural.", "The Hebrew word is used in various senses in the Old Testament, as,", "+ Any kinsman, and not a mere brother; e.g. nephew, (Genesis 13:8; 14:16) husband, (Song of Solomon 4:9) + One of the same tribe. (2 Samuel 19:13) + Of the same people, (Exodus 2:11) or even of a cognate people. (Numbers 20:14) + An ally. (Amos 1:9) + Any friend, (Job 5:15) + One of the same office. (1 Kings 9:13) + A fellow man. (Leviticus 19:17) + Metaphorically of any similarity, as in (Job 30:19) The word adelphos has a similar range of meanings in the New Testament." ]

[ "A rumour or report (Jer. 10:22, R.V. \"rumour;\" Nah. 3:19)." ]

[ "A vessel to draw water with (Isa. 40:15); used figuratively, probably, of a numerous issue (Num. 24:7)." ]

[ "(1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18).", "(2.) A shield surrounding the person; the targe or round form; used once figuratively (Ps. 91:4).", "(3.) A large shield protecting the whole body (Ps. 35:2; Ezek. 23:24; 26:8).", "(4.) A lance or spear; improperly rendered \"buckler\" in the Authorized Version (1 Chr. 12:8), but correctly in the Revised Version \"spear.\"", "The leather of shields required oiling (2 Sam. 1:21; Isa. 21:5), so as to prevent its being injured by moisture. Copper (= \"brass\") shields were also in use (1 Sam. 17:6; 1 Kings 14:27). Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of massive metal.", "The shields David had taken from his enemies were suspended in the temple as mementoes (2 Kings 11:10). (See [81]ARMOUR, [82]SHIELD.)" ]

[ "Among the Jews was suited to the climate and conditions of the country. They probably adopted the kind of architecture for their dwellings which they found already existing when they entered Canaan (Deut. 6:10; Num. 13:19). Phoenician artists (2 Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace and the temple at Jerusalem. Foreigners also assisted at the restoration of the temple after the Exile (Ezra 3:7).", "In Gen. 11:3, 9, we have the first recorded instance of the erection of buildings. The cities of the plain of Shinar were founded by the descendants of Shem (10:11, 12, 22).", "The Israelites were by occupation shepherds and dwellers in tents (Gen. 47:3); but from the time of their entering Canaan they became dwellers in towns, and in houses built of the native limestone of Palestine. Much building was carried on in Solomon's time. Besides the buildings he completed at Jerusalem, he also built Baalath and Tadmor (1 Kings 9:15, 24). Many of the kings of Israel and Judah were engaged in erecting various buildings.", "Herod and his sons and successors restored the temple, and built fortifications and other structures of great magnificence in Jerusalem (Luke 21:5).", "The instruments used in building are mentioned as the plumb-line (Amos 7:7), the measuring-reed (Ezek. 40:3), and the saw (1 Kings 7:9).", "Believers are \"God's building\" (1 Cor. 3:9); and heaven is called \"a building of God\" (2 Cor. 5:1). Christ is the only foundation of his church (1 Cor. 3:10-12), of which he also is the builder (Matt. 16:18)." ]

[ "Rainy, the eighth ecclesiastical month of the year (1 Kings 6:38), and the second month of the civil year; later called Marchesvan (q.v.). (See [83]MONTH.)", "old age; perishing", "(rain). [[325]Month]" ]

[ "(1.) The translation of a word which is a generic name for horned cattle (Isa. 65:25). It is also rendered \"cow\" (Ezek. 4:15), \"ox\" (Gen. 12:16).", "(2.) The translation of a word always meaning an animal of the ox kind, without distinction of age or sex (Hos. 12:11). It is rendered \"cow\" (Num. 18:17) and \"ox\" (Lev. 17:3).", "(3.) Another word is rendered in the same way (Jer. 31:18). It is also translated \"calf\" (Lev. 9:3; Micah 6:6). It is the same word used of the \"molten calf\" (Ex. 32:4, 8) and \"the golden calf\" (1 Kings 12:28).", "(4.) In Judg. 6:25; Isa. 34:7, the Hebrew word is different. It is the customary word for bulls offered in sacrifice. In Hos. 14:2, the Authorized Version has \"calves,\" the Revised Version \"bullocks.\"" ]

[ "(1.) In Isa. 58:5 the rendering of a word which denotes \"belonging to a marsh,\" from the nature of the soil in which it grows (Isa. 18:2). It was sometimes platted into ropes (Job. 41:2; A.V., \"hook,\" R.V., \"rope,\" lit. \"cord of rushes\").", "(2.) In Ex. 2:3, Isa. 18:2 (R.V., \"papyrus\") this word is the translation of the Hebrew gome, which designates the plant as absorbing moisture. In Isa. 35:7 and Job 8:11 it is rendered \"rush.\" This was the Egyptian papyrus (papyrus Nilotica). It was anciently very abundant in Egypt. The Egyptians made garments and shoes and various utensils of it. It was used for the construction of the ark of Moses (Ex. 2:3, 5). The root portions of the stem were used for food. The inside bark was cut into strips, which were sewed together and dried in the sun, forming the papyrus used for writing. It is no longer found in Egypt, but grows luxuriantly in Palestine, in the marshes of the Huleh, and in the swamps at the north end of the Lake of Gennesaret. (See [84]CANE.)", "(or papyrus), a red growing in the shallow water on the banks of the Nile. It grows to the height of 12 or 15 feet, with a stalk two or three inches in diameter. The stalks are very pliable and can be very closely interwoven, as is evident from their having been used in the construction of arks. (Exodus 2:3,5) Paper was made from this plant, from which it derives its name." ]

[ "Mural towers, bastions, were introduced by king Uzziah (2 Chr. 26:15; Zeph. 1:16; Ps. 48:13; Isa. 26:1). There are five Hebrew words so rendered in the Authorized Version, but the same word is also variously rendered." ]

[ "(1.) A bundle of twigs (Ex. 12:22). (2.) Bunch or cake of raisins (2 Sam. 16:1). (3.) The \"bunch of a camel\" (Isa. 30:6)." ]

[ "(1.) A load of any kind (Ex. 23:5). (2.) A severe task (Ex. 2:11). (3.) A difficult duty, requiring effort (Ex. 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isa. 13:1; 17:1; Hab. 1:1, etc.)." ]

[ "The first burial we have an account of is that of Sarah (Gen. 23). The first commercial transaction recorded is that of the purchase of a burial-place, for which Abraham weighed to Ephron \"four hundred shekels of silver current money with the merchants.\" Thus the patriarch became the owner of a part of the land of Canaan, the only part he ever possessed. When he himself died, \"his sons Isaac and Ishmael buried him in the cave of Machpelah,\" beside Sarah his wife (Gen. 25:9).", "Deborah, Rebekah's nurse, was buried under Allon-bachuth, \"the oak of weeping\" (Gen. 35:8), near to Bethel. Rachel died, and was buried near Ephrath; \"and Jacob set a pillar upon her grave\" (16-20). Isaac was buried at Hebron, where he had died (27, 29). Jacob, when charging his sons to bury him in the cave of Machpelah, said, \"There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah\" (49:31). In compliance with the oath which he made him swear unto him (47:29-31), Joseph, assisted by his brethren, buried Jacob in the cave of Machpelah (50:2, 13). At the Exodus, Moses \"took the bones of Joseph with him,\" and they were buried in the \"parcel of ground\" which Jacob had bought of the sons of Hamor (Josh. 24:32), which became Joseph's inheritance (Gen. 48:22; 1 Chr. 5:1; John 4:5). Two burials are mentioned as having taken place in the wilderness. That of Miriam (Num. 20:1), and that of Moses, \"in the land of Moab\" (Deut. 34:5, 6, 8). There is no account of the actual burial of Aaron, which probably, however, took place on the summit of Mount Hor (Num. 20:28, 29).", "Joshua was buried \"in the border of his inheritance in Timnath-serah\" (Josh. 24: 30).", "In Job we find a reference to burying-places, which were probably the Pyramids (3:14, 15). The Hebrew word for \"waste places\" here resembles in sound the Egyptian word for \"pyramids.\"", "Samuel, like Moses, was honoured with a national burial (1 Sam. 25:1). Joab (1 Kings 2:34) \"was buried in his own house in the wilderness.\"", "In connection with the burial of Saul and his three sons we meet for the first time with the practice of burning the dead (1 Sam. 31:11-13). The same practice is again referred to by Amos (6:10).", "Absalom was buried \"in the wood\" where he was slain (2 Sam. 18:17, 18). The raising of the heap of stones over his grave was intended to mark abhorrence of the person buried (comp. Josh. 7:26 and 8:29). There was no fixed royal burying-place for the Hebrew kings. We find several royal burials taking place, however, \"in the city of David\" (1 Kings 2:10; 11:43; 15:8; 2 Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chr. 21:19, 20; 2 Chr. 24:25, etc.). Hezekiah was buried in the mount of the sepulchres of the sons of David; \"and all Judah and the inhabitants of Jerusalem did him honour at his death\" (2 Chr. 32:33).", "Little is said regarding the burial of the kings of Israel. Some of them were buried in Samaria, the capital of their kingdom (2 Kings 10:35; 13:9; 14:16).", "Our Lord was buried in a new tomb, hewn out of the rock, which Joseph of Arimathea had prepared for himself (Matt. 27:57-60; Mark 15:46; John 19:41, 42).", "The grave of Lazarus was \"a cave, and a stone lay on it\" (John 11:38). Graves were frequently either natural caverns or artificial excavations formed in the sides of rocks (Gen. 23:9; Matt. 27:60); and coffins were seldom used, unless when the body was brought from a distance.", "Probable origin of -- Ge 4:9,10.", "Design of -- Ge 23:3,4.", "Attended by", "Family of the dead. -- Ge 50:5,6,8; Mt 8:21.", "Numbers of friends, &c. -- Ge 50:7,9; 2Sa 3:31; Lu 7:12.", "Female friends. -- Mr 15:47; Lu 7:13.", "Hired mourners. -- Jer 9:17,18.", "Great lamentation at. -- Ge 50:10,11; 2Sa 3:31,32.", "Orations sometimes made at -- 2Sa 3:33,34.", "The body was", "Washed before. -- Ac 9:37.", "Anointed for. -- Mt 26:12.", "Wound in linen for. -- Joh 11:44; 19:40.", "Preserved with spices. -- Joh 19:39,40.", "Sometimes burned before. -- 1Sa 31:12.", "Carried on a bier to. -- 2Sa 3:31; Lu 7:14.", "Perfumes burned at -- 2Ch 16:14; Jer 34:5.", "Antiquity of coffins for -- Ge 50:26.", "Often took place immediately after death -- Joh 11:17,39; Ac 5:6,10.", "Of persons embalmed, deferred for seventy days -- Ge 50:3,4.", "Of persons hanged, always on the days of execution -- De 21:23; Joh 19:31.", "The right of all nations -- Jdj 16:31; Joh 19:38.", "Of enemies, sometimes performed by the conquerors -- 1Ki 11:15; Eze 39:11-14.", "Of the friendless, a kind act -- 2Sa 2:5.", "Places used for", "Natural caves. -- Ge 23:19; Joh 11:38.", "Caves hewn out of rocks. -- Isa 22:16; Mt 27:60.", "Gardens. -- 2Ki 21:18,26; Joh 19:41.", "Under trees. -- Ge 35:8; 1Sa 31:13.", "Tops of the hills. -- Jos 24:33; 2Ki 23:16.", "Houses of the deceased. -- 1Sa 25:1; 1Ki 2:34.", "The city of David for the kings of Judah. -- 1Ki 2:10; 2Ch 21:20; 24:16.", "Antiquity of purchasing places for -- Ge 23:7-16.", "Places of", "Frequently prepared and pointed out during life. -- Ge 50:5; 2Ch 16:14; Mt 27:60.", "Members of a family interred in the same. -- Ge 25:10; 49:31; 2Sa 2:32.", "Held in high veneration. -- Ne 2:3,5.", "Provided for the common people. -- Jer 26:23.", "Provided for aliens and strangers. -- Mt 27:7.", "Visited by sorrowing friends. -- Joh 11:31.", "Pillars erected on. -- Ge 35:20.", "Tombs erected over. -- Mt 23:27-29.", "Sometimes had inscriptions. -- 2Ki 23:17.", "Sometimes not apparent. -- Lu 11:44.", "For criminals, marked by heaps. -- Jos 7:26.", "Were ceremonially unclean. -- Nu 19:16,18.", "Often desecrated by idolatry. -- Isa 65:3,4.", "The Jews anxious to be interred in their family places of -- Ge 47:29-31; 49:29,30; 50:25; 2Sa 19:37.", "Followed by a feast -- 2Sa 3:35; Jer 16:7,8; Ho 9:4.", "Privation of, considered a calamity -- Ec 6:3.", "Privation of, threatened as a punishment -- 2Ki 9:10; Jer 8:2; 16:4.", "An ignominious, compared to the burial of an ass -- Jer 22:19.", "Illustrative of regeneration -- Ro 6:4; Col 2:12." ]

[ "Hebrew olah; i.e., \"ascending,\" the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a \"whole burnt offering.\" It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., \"a gift\"), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).", "The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were \"the continual burnt offering\" (Ex. 29:38-42; Lev. 6:9-13), \"the burnt offering of every sabbath,\" which was double the daily one (Num. 28:9, 10), \"the burnt offering of every month\" (28:11-15), the offerings at the Passover (19-23), at Pentecost (Lev. 23:16), the feast of Trumpets (23:23-25), and on the day of Atonement (Lev. 16).", "On other occasions special sacrifices were offered, as at the consecration of Aaron (Ex. 29) and the dedication of the temple (1 Kings 8:5, 62-64).", "Free-will burnt offerings were also permitted (Lev. 1:13), and were offered at the accession of Solomon to the throne (1 Chr. 29:21), and at the reformation brought about by Hezekiah (2 Chr. 29: 31-35).", "These offerings signified the complete dedication of the offerers unto God. This is referred to in Rom. 12:1. (See [85]ALTAR, [86]SACRIFICE.)" ]

[ "In which Jehovah appeared to Moses in the wilderness (Ex. 3:2; Acts 7:30). It is difficult to say what particular kind of plant or bush is here meant. Probably it was the mimosa or acacia. The words \"in the bush\" in Mark 12:26; Luke 20:37, mean \"in the passage or paragraph on the bush;\" i.e., in Ex. 3.", "The Hebrew word seneh occurs only in those passages which refer to Jehovah's appearance to Moses \"in the flame of fire in the bush.\" (Exodus 3:2,3,4; 33:16) It is quite impossible to say what kind of thorn bush is intended; but it was probably the acacia a small variety of the shittim tree found in the Sinai region." ]

[ "Properly a servant in charge of the wine (Gen. 40:1-13; 41:9). The Hebrew word, mashkeh, thus translated is rendered also (plural) \"cup-bearers\" (1 Kings 10:5; 2 Chr. 9:4). Nehemiah (1:11) was cup-bearer to king Artaxerxes. It was a position of great responsibility and honour in royal households.", "One of the officers of the king's household, (Nehemiah 1:11) who had charge of the wine and poured it out for the king. The chief butler, as the title signifies, was in charge of the butlers. (Genesis 40:1-13)" ]

[ "(Heb. hemah), curdled milk (Gen. 18:8; Judg. 5:25; 2 Sam. 17:29), or butter in the form of the skim of hot milk or cream, called by the Arabs kaimak, a semi-fluid (Job 20:17; 29:6; Deut. 32:14). The words of Prov. 30:33 have been rendered by some \"the pressure [not churning] of milk bringeth forth cheese.\"", "Curdled milk. (Genesis 18:8; 32:14; Judges 5:25; Job 20:17) Milk is generally offered to travellers in Palestine in a curdled or sour state, leben, thick, almost like butter. Hasselquist describes the method of making butter employed by the Arab women: \"they made butter in a leather bag, hung on three poles erected for the purpose, in the form of a cone, and drawn to and fro by two women.\"" ]

[ "Contempt. (1.) The second son of Nahor and Milcah, and brother of Huz (Gen. 22:21). Elihu was one of his descendants (Job 32:2).", "(2.) One of the chiefs of the tribe of Gad (1 Chr. 5:14).", "(3.) A district in Arabia Petrea (Jer. 25:23).", "despised; plundered", "(contempt).", "+ The second son of Milcah and Nahor. (Genesis 22:21) Elihu \"the Buzite\" was probably a descendant of Buz. + A name occurring in the genealogies of the tribe of Gad. (1 Chronicles 5:14)" ]

[ "The father of the prophet Ezekiel (1:3).", "my contempt", "(contempt), father of Ezekiel the prophet. (Ezekiel 1:3)" ]

[ "In the expression \"by myself\" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, \"against myself.\"" ]

[ "Immediately (Matt. 13:21; R.V., \"straightway;\" Luke 21:9)." ]

[ "Only in Judg. 5:6 and Ps. 125:5; literally \"winding or twisted roads.\" The margin has \"crooked ways.\"" ]

[ "Hebrew millah (Job 30:9), a word or speech, and hence object of talk; Hebrew mashal (Ps. 44:14), a proverb or parable. When it denotes a sharp word of derision, as in Deut. 28:37, 1 Kings 9:7, 2 Chr. 7:20, the Hebrew sheninah is used. In Jer. 24:9 it is rendered \"taunt.\"" ]

[ "Hollow (R.V., \"kab\"), occurs only in 2 Kings 6:25; a dry measure, the sixth part of a seah, and the eighteenth part of an ephah, equal to about two English quarts.", "[[329]Measures]" ]

[ "Only in Jer. 37:16 (R.V., \"cells\"), arched vaults or recesses off a passage or room; cells for the closer confinement of prisoners." ]

[ "How little! as nothing. (1.) A town on the eastern border of Asher (Josh. 19:27), probably one of the towns given by Solomon to Hiram; the modern Kabul, some 8 miles east of Accho, on the very borders of Galilee.", "(2.) A district in the north-west of Galilee, near to Tyre, containing twenty cities given to Hiram by Solomon as a reward for various services rendered to him in building the temple (1 Kings 9:13), and as payment of the six score talents of gold he had borrowed from him. Hiram gave the cities this name because he was not pleased with the gift, the name signifying \"good for nothing.\" Hiram seems afterwards to have restored these cities to Solomon (2 Chr. 8:2).", "displeasing; dirty", "+ One of the landmarks on the boundary of Asher, (Joshua 19:27) now Kabul, 9 or 10 miles east of Accho . + Name of the land given to Hiram by Solomon. (1 Kings 9:10-13)" ]

[ "The title assumed by the Roman emperors after Julius Caesar. In the New Testament this title is given to various emperors as sovereigns of Judaea without their accompanying distinctive proper names (John 19:15; Acts 17:7). The Jews paid tribute to Caesar (Matt. 22:17), and all Roman citizens had the right of appeal to him (Acts 25:11). The Caesars referred to in the New Testament are Augustus (Luke 2:1), Tiberius (3:1; 20:22), Claudius (Acts 11:28), and Nero (Acts 25:8; Phil. 4:22).", "always in the New Testament the Roman emperor, the sovereign of Judea. (John 19:12,15; Acts 17:7)" ]

[ "A city on the northeast of the marshy plain of el-Huleh, 120 miles north of Jerusalem, and 20 miles north of the Sea of Galilee, at the \"upper source\" of the Jordan, and near the base of Mount Hermon. It is mentioned in Matt. 16:13 and Mark 8:27 as the northern limit of our Lord's public ministry. According to some its original name was Baal-Gad (Josh. 11:17), or Baal-Hermon (Judg. 3:3; 1 Chr. 5:23), when it was a Canaanite sanctuary of Baal. It was afterwards called Panium or Paneas, from a deep cavern full of water near the town. This name was given to the cavern by the Greeks of the Macedonian kingdom of Antioch because of its likeness to the grottos of Greece, which were always associated with the worship of their god Pan. Its modern name is Banias. Here Herod built a temple, which he dedicated to Augustus Caesar. This town was afterwards enlarged and embellished by Herod Philip, the tetrarch of Trachonitis, of whose territory it formed a part, and was called by him Caesarea Philippi, partly after his own name, and partly after that of the emperor Tiberius Caesar. It is thus distinguished from the Caesarea of Palestine. (See [87]JORDAN.)" ]

[ "(Palestinae), a city on the shore of the Mediterranean, on the great road from Tyre to Egypt, about 70 miles northwest of Jerusalem, at the northern extremity of the plain of Sharon. It was built by Herod the Great (B.C. 10), who named it after Caesar Augustus, hence called Caesarea Sebaste (Gr. Sebastos = \"Augustus\"), on the site of an old town called \"Strato's Tower.\" It was the capital of the Roman province of Judaea, the seat of the governors or procurators, and the headquarters of the Roman troops. It was the great Gentile city of Palestine, with a spacious artificial harbour. It was adorned with many buildings of great splendour, after the manner of the Roman cities of the West. Here Cornelius the centurion was converted through the instrumentality of Peter (Acts 10:1, 24), and thus for the first time the door of faith was opened to the Gentiles. Philip the evangelist resided here with his four daughters (21:8). From this place Saul sailed for his native Tarsus when forced to flee from Jerusalem (9:30), and here he landed when returning from his second missionary journey (18:22). He remained as a prisoner here for two years before his voyage to Rome (Acts 24:27; 25:1, 4, 6, 13). Here on a \"set day,\" when games were celebrated in the theatre in honour of the emperor Claudius, Herod Agrippa I. appeared among the people in great pomp, and in the midst of the idolatrous homage paid to him was suddenly smitten by an angel, and carried out a dying man. He was \"eaten of worms\" (12:19-23), thus perishing by the same loathsome disease as his granfather, Herod the Great. It still retains its ancient name Kaiseriyeh, but is now desolate. \"The present inhabitants of the ruins are snakes, scorpions, lizards, wild boars, and jackals.\" It is described as the most desolate city of all Palestine.", "(Acts 8:40; 9:30; 10:1,24; 11:11; 12:19; 18:22; 21:8,16; 23:23,33; 25:1,4,6,13) was situated on the coast of Palestine, on the line of the great road from Tyre to Egypt, and about halfway between Joppa and Dora. The distance from Jerusalem was about 70 miles; Josephus states it in round numbers as 600 stadia. In Strabo's time there was on this point of the coast merely a town called \"Strato's Tower,\" with a landing-place, whereas in the time of Tacitus Caesarea is spoken of as being the head of Judea. It was in this interval that the city was built by Herod the Great. It was the official residence of the Herodian kings, and of Festus, Felix and the other Roman procurators of Judea. Here also lived Philip the deacon and his four prophesying daughters. Caesarea continued to be a city of some importance even in the time of the Crusades, and the name still lingers on the site (Kaisariyeh), which is a complete desolation, many of the building-stones having been carried to other towns." ]

[ "(Heb. kelub', Jer. 5:27, marg. \"coop;\" rendered \"basket\" in Amos 8:1), a basket of wicker-work in which birds were placed after being caught. In Rev. 18:2 it is the rendering of the Greek phulake, properly a prison or place of confinement.", "The term so rendered in (Jeremiah 5:27) is more properly a trap in which decoy birds were placed. In (Revelation 18:2) the (Greek term means a prison." ]

[ "The Jewish high priest (A.D. 27-36) at the beginning of our Lord's public ministry, in the reign of Tiberius (Luke 3:2), and also at the time of his condemnation and crucifixion (Matt. 26:3, 57; John 11:49; 18:13, 14). He held this office during the whole of Pilate's administration. His wife was the daughter of Annas, who had formerly been high priest, and was probably the vicar or deputy (Heb. sagan) of Caiaphas. He was of the sect of the Sadducees (Acts 5:17), and was a member of the council when he gave his opinion that Jesus should be put to death \"for the people, and that the whole nation perish not\" (John 11:50). In these words he unconsciously uttered a prophecy. \"Like Saul, he was a prophet in spite of himself.\" Caiaphas had no power to inflict the punishment of death, and therefore Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the sentence against him (Matt. 27:2; John 18:28). At a later period his hostility to the gospel is still manifest (Acts 4:6). (See [88]ANNAS.)" ]

[ "A possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was \"a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God.\" It came to pass \"in process of time\" (marg. \"at the end of days\"), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel's offering was of the \"firstlings of his flock and of the fat,\" while Cain's was \"of the fruit of the ground.\" Abel's sacrifice was \"more excellent\" (Heb. 11:4) than Cain's, and was accepted by God. On this account Cain was \"very wroth,\" and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of putting him to death (1 John 3:12). For this crime he was expelled from Eden, and henceforth led the life of an exile, bearing upon him some mark which God had set upon him in answer to his own cry for mercy, so that thereby he might be protected from the wrath of his fellow-men; or it may be that God only gave him some sign to assure him that he would not be slain (Gen. 4:15). Doomed to be a wanderer and a fugitive in the earth, he went forth into the \"land of Nod\", i.e., the land of \"exile\", which is said to have been in the \"east of Eden,\" and there he built a city, the first we read of, and called it after his son's name, Enoch. His descendants are enumerated to the sixth generation. They gradually degenerated in their moral and spiritual condition till they became wholly corrupt before God. This corruption prevailed, and at length the Deluge was sent by God to prevent the final triumph of evil. (See [89]ABEL.)", "(2.) A town of the Kenites, a branch of the Midianites (Josh. 15:57), on the east edge of the mountain above Engedi; probably the \"nest in a rock\" mentioned by Balaam (Num. 24:21). It is identified with the modern Yekin, 3 miles south-east of Hebron.", "possession, or possessed", "one of the cities in the low country of Judah, named with Zanoah and Gibeah. (Joshua 15:57)", "(possession). Gen. 4. He was the eldest son of Adam and Eve; he followed the business of agriculture. In a fit of jealousy, roused by the rejection of his own sacrifice and the acceptance of Abel's, he committed the crime of murder, for which he was expelled from Eden, and led the life of an exile. He settled in the land of Nod, and built a city, which he named after his son Enoch. His descendants are enumerated together with the inventions for which they were remarkable. (B.C. 4000.)" ]

[ "Possession; smith. (1.) The fourth antediluvian patriarch, the eldest son of Enos. He was 70 years old at the birth of his eldest son Mahalaleel, after which he lived 840 years (Gen. 5:9-14), and was 910 years old when he died. He is also called Kenan (1 Chr. 1:2).", "(2.) The son of Arphaxad (Luke 3:36). He is nowhere named in the Old Testament. He is usually called the \"second Cainan.\"", "possessor; purchaser", "(possessor)", "+ Son of Enos, aged 70 years when he begat Mahalaleel his son. He lived 840 years afterwards, and died aged 910. (Genesis 6:9-14) + Son of Arphaxad, and father of Sala, according to (Luke 3:36,37) and usually called the second Cainan. The is nowhere named in the Hebrew MSS. It seems certain that his name was introduced into the genealogies of the Greek Old Testament in order to bring them into harmony with the genealogy of Christ in St. Luke's Gospel." ]

[ "Cakes made of wheat or barley were offered in the temple. They were salted, but unleavened (Ex. 29:2; Lev. 2:4). In idolatrous worship thin cakes or wafers were offered \"to the queen of heaven\" (Jer. 7:18; 44:19).", "Pancakes are described in 2 Sam. 13:8, 9. Cakes mingled with oil and baked in the oven are mentioned in Lev. 2:4, and \"wafers unleavened anointed with oil,\" in Ex. 29:2; Lev. 8:26; 1 Chr. 23:29. \"Cracknels,\" a kind of crisp cakes, were among the things Jeroboam directed his wife to take with her when she went to consult Ahijah the prophet at Shiloh (1 Kings 14:3). Such hard cakes were carried by the Gibeonites when they came to Joshua (9:5, 12). They described their bread as \"mouldy;\" but the Hebrew word nikuddim, here used, ought rather to be rendered \"hard as biscuit.\" It is rendered \"cracknels\" in 1 Kings 14:3. The ordinary bread, when kept for a few days, became dry and excessively hard. The Gibeonites pointed to this hardness of their bread as an evidence that they had come a long journey.", "We read also of honey-cakes (Ex. 16:31), \"cakes of figs\" (1 Sam. 25:18), \"cake\" as denoting a whole piece of bread (1 Kings 17:12), and \"a [round] cake of barley bread\" (Judg. 7:13). In Lev. 2 is a list of the different kinds of bread and cakes which were fit for offerings." ]

[ "One of the most ancient cities of Assyria. \"Out of that land he [i.e., Nimrod] went forth into Assyria, and built Nineveh, Rehoboth-Ir, and Calah, and Resen\" (Gen. 10:11, R.V.). Its site is now marked probably by the Nimrud ruins on the left bank of the Tigris. These cover an area of about 1,000 acres, and are second only in size and importance to the mass of ruins opposite Mosul. This city was at one time the capital of the empire, and was the residence of Sardanapalus and his successors down to the time of Sargon, who built a new capital, the modern Khorsabad. It has been conjectured that these four cities mentioned in Gen. 10:11 were afterwards all united into one and called Nineveh (q.v.).", "favorable; opportunity", "(completion, old age), one of the most ancient cities of Assyria. (Genesis 10:11) The site of Calah is probably market by the Nimrud ruins. If this be regarded as ascertained, Calah must be considered to have been at one time (about B.C. 930-720) the capital of the empire." ]

[ "The Latin for cane, Hebrew Kaneh, mentioned (Ex. 30:23) as one of the ingredients in the holy anointing oil, one of the sweet scents (Cant. 4:14), and among the articles sold in the markets of Tyre (Ezek. 27:19). The word designates an Oriental plant called the \"sweet flag,\" the Acorus calamus of Linnaeus. It is elsewhere called \"sweet cane\" (Isa. 43:24; Jer. 6:20). It has an aromatic smell, and when its knotted stalk is cut and dried and reduced to powder, it forms an ingredient in the most precious perfumes. It was not a native of Palestine, but was imported from Arabia Felix or from India. It was probably that which is now known in India by the name of \"lemon grass\" or \"ginger grass,\" the Andropogon schoenanthus. (See [90]CANE.)", "[[332]Reed]" ]

[ "(1 Chr. 2:6), sustenance, the same probably as Chalcol (1 Kings 4:31), one of the four sages whom Solomon excelled in wisdom; for \"he was wiser than all men.\"", "nourishing", "(sustenance), a man of Judah, son or descendant of Zerah. (1 Chronicles 2:6) Probably identical with [333]Chalcol." ]

[ "A dog. (1.) One of the three sons of Hezron of the tribe of Judah. He is also called Chelubai (1 Chr. 2:9). His descendants are enumerated (18-20, 42-49).", "(2.) A \"son of Hur, the firstborn of Ephratah\" (1 Chr. 2:50). Some would read the whole passage thus: \"These [i.e., the list in ver. 42-49] were the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal, etc.\" Thus Hur would be the name of the son and not the father of Caleb (ver. 19).", "(3.) The son of Jephunneh (Num. 13:6; 32:12; Josh. 14:6, 14). He was one of those whom Moses sent to search the land in the second year after the Exodus. He was one of the family chiefs of the tribe of Judah. He and Joshua the son of Nun were the only two of the whole number who encouraged the people to go up and possess the land, and they alone were spared when a plague broke out in which the other ten spies perished (Num. 13; 14). All the people that had been numbered, from twenty years old and upward, perished in the wilderness except these two. The last notice we have of Caleb is when (being then eighty-five years of age) he came to Joshua at the camp at Gilgal, after the people had gained possession of the land, and reminded him of the promise Moses had made to him, by virtue of which he claimed a certain portion of the land of Kirjath-arba as his inheritance (Josh. 14:6-15; 15:13-15; 21:10-12; 1 Sam. 25:2, 3; 30:14). He is called a \"Kenezite\" in Josh. 14:6, 14. This may simply mean \"son of Kenez\" (Num. 32:12). Some, however, read \"Jephunneh, the son of Kenez,\" who was a descendant of Hezron, the son of Pharez, a grandson of Judah (1 Chr. 2:5). This Caleb may possibly be identical with (2).", "(4.) Caleb gave his name apparently to a part of the south country (1 Sam. 30:14) of Judah, the district between Hebron and Carmel, which had been assigned to him. When he gave up the city of Hebron to the priests as a city of refuge, he retained possession of the surrounding country (Josh. 21:11, 12; comp. 1 Sam. 25:3).", "a dog; a crow; a basket", "(capable).", "+ According to (1 Chronicles 2:9,18,19,42,50) the son of Hezron the son of Pharez the son of Judah, and the father of Hur, and consequently grandfather of Caleb the spy. (B.C. about 1600.) + Son of Jephunneh, one of the twelve spies sent by Moses to Canaan. (Numbers 13:6) (B.C. 1490.) He and Oshea or Joshua the son of Nun were the only two of the whole number who encouraged the people to enter in boldly to the land and take possession of it. Fortyfive years afterwards Caleb came to Joshua and claimed possession of the land of the Anakim, Kirjath-arba or Hebron, and the neighboring hill country. Josh 14. This was immediately granted to him, and the following chapter relates how he took possession of Hebron, driving out the three sons of Anak; and how he offered Achsah his daughter in marriage to whoever would take Kirjath-sepher, i.e. Debir; and how when Othniel, his younger brother, had performed the feat, he not only gave him his daughter to wife, but with her the upper and nether springs of water which she asked for. It is probable that Caleb was a foreigner by birth,--a proselyte, incorporated into the tribe of Judah." ]

[ "Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The \"fatted calf\" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1 Sam. 28:24; Amos 6:4; Luke 15:23). The words used in Jer. 34:18, 19, \"cut the calf in twain,\" allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Gen. 15:9, 10, 17, 18). The sacrifice of the lips, i.e., priase, is called \"the calves of our lips\" (Hos. 14:2, R.V., \"as bullocks the offering of our lips.\" Comp. Heb. 13:15; Ps. 116:7; Jer. 33:11).", "The golden calf which Aaron made (Ex. 32:4) was probably a copy of the god Moloch rather than of the god Apis, the sacred ox or calf of Egypt. The Jews showed all through their history a tendency toward the Babylonian and Canaanitish idolatry rather than toward that of Egypt.", "Ages after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and the other at Bethel, that he might thus prevent the ten tribes from resorting to Jerusalem for worship (1 Kings 12:28). These calves continued to be a snare to the people till the time of their captivity. The calf at Dan was carried away in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later, in the reign of Hoshea, by Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam is almost always mentioned along with his name (2 Kings 15:28 etc.).", "The calf was held in high esteem by the Jews as food. (1 Samuel 28:24; Luke 15:23) The molten calf prepared by Aaron for the people to worship, (Exodus 32:4) was probably a wooden figure laminated with gold, a process which is known to have existed in Egypt. [[334]Aaron]" ]

[ "Workmen skilled in stopping the seams of the deck or sides of vessels. The inhabitants of Gebel were employed in such work on Tyrian vessels (Ezek. 27:9, 27; marg., \"strengtheners\" or \"stoppers of chinks\")." ]

[ "(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to \"call upon the name of the Lord\" (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).", "(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).", "In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Matt. 28:19; Mark 16:15; Rom. 9:24, 25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (John 3:14-19; Matt. 22:14).", "An effectual call is something more than the outward message of the Word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (John 16:14; Acts 26: 18; John 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (John 6:45; Acts 16:14; Eph. 1:17)." ]

[ "A profession, or as we usually say, a vocation (1 Cor. 7:20). The \"hope of your calling\" in Eph. 4:4 is the hope resulting from your being called into the kingdom of God." ]

[ "Fort, one of the four cities founded by Nimrod (Gen. 10:10). It is the modern Niffer, a lofty mound of earth and rubbish situated in the marshes on the left, i.e., the east, bank of the Euphrates, but 30 miles distant from its present course, and about 60 miles south-south-east from Babylon. It is mentioned as one of the towns with which Tyre carried on trade. It was finally taken and probably destroyed by one of the Assyrian kings (Amos 6:2). It is called Calno (Isa. 10:9) and Canneh (Ezek. 27:23).", "our consummation" ]

[ "Only in Luke 23:33, the Latin name Calvaria, which was used as a translation of the Greek word Kranion, by which the Hebrew word Gulgoleth was interpreted, \"the place of a skull.\" It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a \"hill.\" The crucifixion of our Lord took place outside the city walls (Heb. 13:11-13) and near the public thoroughfare. \"This thing was not done in a corner.\" (See [91]GOLGOTHA.)", "the place of a skull", "[See [335]Golgatha]" ]

[ "From the Hebrew gamal, \"to repay\" or \"requite,\" as the camel does the care of its master. There are two distinct species of camels, having, however, the common characteristics of being \"ruminants without horns, without muzzle, with nostrils forming oblique slits, the upper lip divided and separately movable and extensile, the soles of the feet horny, with two toes covered by claws, the limbs long, the abdomen drawn up, while the neck, long and slender, is bent up and down, the reverse of that of a horse, which is arched.\"", "(1.) The Bactrian camel is distinguished by two humps. It is a native of the high table-lands of Central Asia.", "(2.) The Arabian camel or dromedary, from the Greek dromos, \"a runner\" (Isa. 60:6; Jer. 2:23), has but one hump, and is a native of Western Asia or Africa.", "The camel was early used both for riding and as a beast of burden (Gen. 24:64; 37:25), and in war (1 Sam. 30:17; Isa. 21:7). Mention is made of the camel among the cattle given by Pharaoh to Abraham (Gen. 12:16). Its flesh was not to be eaten, as it was ranked among unclean animals (Lev. 11:4; Deut. 14:7). Abraham's servant rode on a camel when he went to fetch a wife for Isaac (Gen. 24:10, 11). Jacob had camels as a portion of his wealth (30:43), as Abraham also had (24:35). He sent a present of thirty milch camels to his brother Esau (32:15). It appears to have been little in use among the Jews after the conquest. It is, however, mentioned in the history of David (1 Chr. 27:30), and after the Exile (Ezra 2:67; Neh. 7:69). Camels were much in use among other nations in the East. The queen of Sheba came with a caravan of camels when she came to see the wisdom of Solomon (1 Kings 10:2; 2 Chr. 9:1). Benhadad of Damascus also sent a present to Elisha, \"forty camels' burden\" (2 Kings 8:9).", "To show the difficulty in the way of a rich man's entering into the kingdom, our Lord uses the proverbial expression that it was easier for a camel to go through the eye of a needle (Matt. 19:24).", "To strain at (rather, out) a gnat and swallow a camel was also a proverbial expression (Matt. 23:24), used with reference to those who were careful to avoid small faults, and yet did not hesitate to commit the greatest sins. The Jews carefully filtered their wine before drinking it, for fear of swallowing along with it some insect forbidden in the law as unclean, and yet they omitted openly the \"weightier matters\" of the law.", "The raiment worn by John the Baptist was made of camel's hair (Matt. 3:4; Mark 1:6), by which he was distinguished from those who resided in royal palaces and wore soft raiment. This was also the case with Elijah (2 Kings 1:8), who is called \"a hairy man,\" from his wearing such raiment. \"This is one of the most admirable materials for clothing; it keeps out the heat, cold, and rain.\" The \"sackcloth\" so often alluded to (2 Kings 1:8; Isa. 15:3; Zech. 13:4, etc.) was probably made of camel's hair.", "The species of camel which was in common use among the Jews and the heathen nations of Palestine was the Arabian or one-humped camel, Camelus arabicus . The dromedary is a swifter animal than the baggage-camel, and is used chiefly for riding purposes; it is merely a finer breed than the other. The Arabs call it the heirie . The speed, of the dromedary has been greatly exaggerated, the Arabs asserting that it is swifter than the horse. Eight or nine miles an hour is the utmost it is able to perform; this pace, however, it is able to keep up for hours together. The Arabian camel carries about 500 pounds. \"The hump on the camel's back is chiefly a store of fat, from which the animal draws as the wants of his system require; and the Arab is careful to see that the hump is in good condition before a long journey. Another interesting adaptation is the thick sole which protects the foot of the camel from the burning sand. The nostrils may be closed by valves against blasts of sand. Most interesting is the provision for drought made by providing the second stomach with great cells in which water is long retained. Sight and smell is exceedingly acute in the camel.\"--Johnson's Encyc. It is clear from (Genesis 12:16) that camels were early known to the Egyptians. The importance of the camel is shown by (Genesis 24:64; 37:25; Judges 7:12; 1 Samuel 27:9; 1 Kings 19:2; 2 Chronicles 14:15; Job 1:3; Jeremiah 49:29,32) and many other texts. John the Baptist wore a garment made of camel hair, (Matthew 3:4; Mark 1:6) the coarser hairs of the camel; and some have supposed that Elijah was clad in a dress of the same stuff." ]

[ "Full of stalks, a place (Judg. 10:5) where Jair was buried. It has usually been supposed to have been a city of Gilead, on the east of Jordan. It is probably, however, the modern Tell-el-Kaimun, on the southern slopes of Carmel, the Jokneam of Carmel (Josh. 12:22; 1 Kings 4:12), since it is not at all unlikely that after he became judge, Jair might find it more convenient to live on the west side of Jordan; and that he was buried where he had lived.", "his resurrection", "(full of grain), the place in which Jair the judge was buried. (Judges 10:5)" ]

[ "During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.", "The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).", "[[336]Encampment]" ]