Abigail: "Father of exultation" or "cause of joy", (1) the wife of Nabal, a woman "of good understanding, and of e beautiful countenance" (1S 25,3-4), she became the wife of David (1S 25,39-40; 27,3; 30,5; 2S 2,2; 3,3; 1Chr 3,1). (2) Sister of David and mother of Amasa (1Chr 2,16-17).
Abram: (Gen_12,1) to (Gen_25,1). Biblical Teaching 20-28.
Abraham: (Gen_12,1) to (Gen_25,1). Biblical Teaching 20-28.
Acab: (Ahab) "Father's brother". (1) The seventh king of the northern kingdom of Israel (reigned 874-853 BC), son of King Omri. His history is recorded in 1K 16-22. His wife was Jezebel (1K 16:31); he was severely admonished by Elijah for his wickedness, and he sought to kill the prophet. Jezebel tried to set up the worship of the Canaanite god Baal in the capital city of Samaria (1K 16:30-33; 18:18-19; 21:25-26). Ahab undertook three campaigns against Ben-hadad II, king of Damascus and defeated him (1K 20:1-2,23-24). Fraudulently confiscated Naboth's vineyard (1K 21,2-3). Closing history and death in battle, according to the Elijah's prophecy (1K 21:19). Ahab reigned twenty-three years. Because of his idolatry, lust and covetousness, Ahab is referred to as the type of a wicked king (1K 22,28-29; 2K 9,7; 10,1-2; 2Chr 18,1.19; Mic 6,16). (2) A false prophet referred to by Jeremiah (Jer 29,21) of whom nothing further is known.
Alexander: "Man-defender". (1) A relative of Annas the high priest, present when Peter and John were examined before the Sanhedrim (Acts 4:6). (2) A man whose father, Simon the Cyrenian, bore the cross of Christ (Mk 15:21). (3) A Jew of Ephesus who took a prominent part in the uproar raised there by the preaching of Paul (Acts 19:33). The Jews put him forward to plead their cause before the mob. It is possible that this man was the same as the following. (4) A coppersmith who, with Hymenaeus and others, promulgated certain heresies regarding the resurrection (1Tim 1:19; 2Tim 4:14) and made shipwreck of faith and of a good conscience. Paul excommunicated him (1Tim 1:20, compare (1Cor 5:5). - Alexander the Great (333-323 BC) the king of Macedonia; probably represented in Daniel by the "belly of brass" (Dn 2:32) and the leopard and the he-goat (Dn 7:6; 11:3,4). He succeeded his father Philip, and died at the age of thirty-two, 323 BC. His empire was divided among his four generals. 
Alexander Balas: The son and heir of Antiochus Epiphanes, he contended against Demetrius I of Syria for the throne and succeeded in obtaining it. He received the support of the Roman Senate and of Ptolemy VI of Egypt. Our chief interest in Alexander is his connection with the Maccabees, for he insured them the support of the Chasidim. In 1Mac 10:1, he is called Alexander Epiphanes.
Altar: Hebrew mizbe'ah, from a word meaning "to slay": any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen 22:9; Ezk 6:3; 2K 23:12; Acts 14:13). The word is used in Heb 13:10 for the sacrifice offered upon it-the sacrifice Christ offered. Paul found among the many altars erected in Athens one bearing the inscription (Acts 17:23) "to an (i.e., some) unknown God." The first altar we read of is that erected by Noah (Gen 8:20). Altars were erected by Abraham (Gen 12:7; 13:4; 22:9), by Isaac (Gen 26:25), by Jacob (Gen 33:20; 35:1,3) and by Moses (Ex 17:15). In the tabernacle, and afterwards in the temple, two altars were erected: (1) The altar of burnt offering (Ex 30:28) called also the "brasen altar" (Ex 39:39) and the table of the Lord (Mal 1:7). This altar is described in (Ex 27:1-8). Its corners were ornamented with "horns" (Ex 29:12; Lev 4:18). In Ex 27:3 the various utensils appertaining to the altar are enumerated. In Solomon's temple the altar was of larger dimensions (2Chr 4:1; 1K 8:22,64; 9:25) and was made wholly of brass, covering a structure of stone or earth. This altar was renewed by Asa (2Chr 15:8). It was removed by Ahaz (2K 16:14) and "cleansed" by Hezekiah, in the latter part of whose reign it was rebuilt. It was finally broken up and carried away by the Babylonians (Jer 52:17). After the return from captivity it was re-erected (Ezra 3:3,6) on the same place where it had formerly stood (compare 1Mac 4:47). When Antiochus Epiphanes pillaged Jerusalem the altar of burnt offering was taken away. Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the Romans (70 AD). (2) The altar of incense (Ex 30:1-10) called also "the golden altar" (Ex 39:38; Num 4:11). On this altar sweet spices were continually burned with fire taken from the brazen altar. This altar was a small movable table, made of acacia wood overlaid with gold (Ex 37:25,26). In Solomon's temple the altar was similar in size, but was made of cedar-wood (1K 6:20 7:48) overlaid with gold. In the temple built after the Exile the altar was restored. Antiochus Epiphanes took it away, but it was afterwards restored by Judas Maccabaeus (1Mac 1:23; 4:49). It was at this altar Zacharias ministered when an angel appeared to him (Lk 1:11). It is the only altar which appears in the heavenly temple (Is 6:6; Rev 8:3,4). 
altar: Hebrew mizbe'ah, from a word meaning "to slay": any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen 22:9; Ezk 6:3; 2K 23:12; Acts 14:13). The word is used in Heb 13:10 for the sacrifice offered upon it-the sacrifice Christ offered. Paul found among the many altars erected in Athens one bearing the inscription (Acts 17:23) "to an (i.e., some) unknown God." The first altar we read of is that erected by Noah (Gen 8:20). Altars were erected by Abraham (Gen 12:7; 13:4; 22:9), by Isaac (Gen 26:25), by Jacob (Gen 33:20; 35:1,3) and by Moses (Ex 17:15). In the tabernacle, and afterwards in the temple, two altars were erected: (1) The altar of burnt offering (Ex 30:28) called also the "brasen altar" (Ex 39:39) and the table of the Lord (Mal 1:7). This altar is described in (Ex 27:1-8). Its corners were ornamented with "horns" (Ex 29:12; Lev 4:18). In Ex 27:3 the various utensils appertaining to the altar are enumerated. In Solomon's temple the altar was of larger dimensions (2Chr 4:1; 1K 8:22,64; 9:25) and was made wholly of brass, covering a structure of stone or earth. This altar was renewed by Asa (2Chr 15:8). It was removed by Ahaz (2K 16:14) and "cleansed" by Hezekiah, in the latter part of whose reign it was rebuilt. It was finally broken up and carried away by the Babylonians (Jer 52:17). After the return from captivity it was re-erected (Ezra 3:3,6) on the same place where it had formerly stood (compare 1Mac 4:47). When Antiochus Epiphanes pillaged Jerusalem the altar of burnt offering was taken away. Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the Romans (70 AD). (2) The altar of incense (Ex 30:1-10) called also "the golden altar" (Ex 39:38; Num 4:11). On this altar sweet spices were continually burned with fire taken from the brazen altar. This altar was a small movable table, made of acacia wood overlaid with gold (Ex 37:25,26). In Solomon's temple the altar was similar in size, but was made of cedar-wood (1K 6:20 7:48) overlaid with gold. In the temple built after the Exile the altar was restored. Antiochus Epiphanes took it away, but it was afterwards restored by Judas Maccabaeus (1Mac 1:23; 4:49). It was at this altar Zacharias ministered when an angel appeared to him (Lk 1:11). It is the only altar which appears in the heavenly temple (Is 6:6; Rev 8:3,4). 
Antiochus III: The father of Numenius, who in company with Antipater, son of Jason, was sent by Jonathan on an embassy to the Romans and Spartans to renew the friendship and former confederacy made by Judas (1Mac 12:16; 14:22). Antiochus (1Mac 12:16) is the name of several Syrian kings from 280 to 65 BC. The most notable of these were: - Antiochus I, born 323 BC, son of Seleucus Nicator. For the victories of his elephant corps over the Gauls, who had settled in Asia Minor, he received the surname of Soter ("Deliverer"). It was in a battle with these inveterate foes of his country that he met his death (261 BC). - Antiochus II, surnamed "Theos" (Greek Theos, "god"): Son and successor of Antiochus (261-246 BC). - Antiochus III, "The Great" (Greek Megas) mentioned in 1Mac 1:10; 8:6-8): Son of Seleucus Kallinikos; succeeded to the throne of Syria in 222 BC; put to death his general, Hermeas, and then led an army against Egypt. Antiochus the Great, who ascended the throne 223 BC (Dn 11:13-19) and was succeeded (187 BC) by his son, Seleucus Philopater (Dn 11:20). - Antiochus IV, surnamed "Epiphanes" i.e., The Illustrious, succeeded his brother Seleucus (175 BC). His career and character are described in Dn 11:21-32. From this time the Jews began the great war of independence under their Maccabean leaders with marked success, defeating the armies of Antiochus that were sent against them (164 BC). - Antiochus V, "Nobleborn" (Greek Eupator): Son and successor to Antiochus Epiphanes, ascended the throne as a mere boy (163-161 BC) under the guardianship of Lysias, who led an expedition to the relief of Jerusalem, which had been besieged by Judas Maccabeus (1Mac 6:18-30), who was defeated (1Mac 6:42). Antiochus then besieged Jerusalem. Peace was finally concluded on the condition that the Jews should not be compelled to change any of their national customs (1Mac 6:55-60). Philip, the king's foster-brother (2Mac 9:29), was defeated at Antioch, but soon afterward Lysias and Antiochus were themselves defeated by Demetrius Soter, son of Seleucus Philopator (1Mac 7:4; 2Mac 14:2). - Antiochus VII, surnamed Sidetes after Sida in Pamphylia, where he was educated: Younger son of Demetrius Soter and brother of Demetrius Nicator, whose wife, Cleopatra, he married when Demetrius was taken prisoner by the Parthians. Antiochus overthrew the usurper, Tryphon, and ascended the throne himself and reigned from 139 to 130 BC. He defeated John Maccabeus and besieged Jerusalem, but concluded a favourable peace from fear of Rome. Later he waged war with the Parthians and was slain in battle (1Mac 15:2-9,28-31). 
Antiochus IV: The father of Numenius, who in company with Antipater, son of Jason, was sent by Jonathan on an embassy to the Romans and Spartans to renew the friendship and former confederacy made by Judas (1Mac 12:16; 14:22). Antiochus (1Mac 12:16) is the name of several Syrian kings from 280 to 65 BC. The most notable of these were: - Antiochus I, born 323 BC, son of Seleucus Nicator. For the victories of his elephant corps over the Gauls, who had settled in Asia Minor, he received the surname of Soter ("Deliverer"). It was in a battle with these inveterate foes of his country that he met his death (261 BC). - Antiochus II, surnamed "Theos" (Greek Theos, "god"): Son and successor of Antiochus (261-246 BC). - Antiochus III, "The Great" (Greek Megas) mentioned in 1Mac 1:10; 8:6-8): Son of Seleucus Kallinikos; succeeded to the throne of Syria in 222 BC; put to death his general, Hermeas, and then led an army against Egypt. Antiochus the Great, who ascended the throne 223 BC (Dn 11:13-19) and was succeeded (187 BC) by his son, Seleucus Philopater (Dn 11:20). - Antiochus IV, surnamed "Epiphanes" i.e., The Illustrious, succeeded his brother Seleucus (175 BC). His career and character are described in Dn 11:21-32. From this time the Jews began the great war of independence under their Maccabean leaders with marked success, defeating the armies of Antiochus that were sent against them (164 BC). - Antiochus V, "Nobleborn" (Greek Eupator): Son and successor to Antiochus Epiphanes, ascended the throne as a mere boy (163-161 BC) under the guardianship of Lysias, who led an expedition to the relief of Jerusalem, which had been besieged by Judas Maccabeus (1Mac 6:18-30), who was defeated (1Mac 6:42). Antiochus then besieged Jerusalem. Peace was finally concluded on the condition that the Jews should not be compelled to change any of their national customs (1Mac 6:55-60). Philip, the king's foster-brother (2Mac 9:29), was defeated at Antioch, but soon afterward Lysias and Antiochus were themselves defeated by Demetrius Soter, son of Seleucus Philopator (1Mac 7:4; 2Mac 14:2). - Antiochus VII, surnamed Sidetes after Sida in Pamphylia, where he was educated: Younger son of Demetrius Soter and brother of Demetrius Nicator, whose wife, Cleopatra, he married when Demetrius was taken prisoner by the Parthians. Antiochus overthrew the usurper, Tryphon, and ascended the throne himself and reigned from 139 to 130 BC. He defeated John Maccabeus and besieged Jerusalem, but concluded a favourable peace from fear of Rome. Later he waged war with the Parthians and was slain in battle (1Mac 15:2-9,28-31). Antipatris: Is mentioned in Scripture only once, in connection with the descent of Paul from Jerusalem to Caesarea (Acts 23:31). It was a town built by Herod the Great, and called after his father Antipater. It is probably identical with the modern Ras el-'Ain, "fountain head," in the plain to the Northeast of Jaffa.
Antipatris: Is mentioned in Scripture only once, in connection with the descent of Paul from Jerusalem to Caesarea (Acts 23:31). It was a town built by Herod the Great, and called after his father Antipater. It is probably identical with the modern Ras el-'Ain, "fountain head," in the plain to the Northeast of Jaffa.
antipatris: Is mentioned in Scripture only once, in connection with the descent of Paul from Jerusalem to Caesarea (Acts 23:31). It was a town built by Herod the Great, and called after his father Antipater. It is probably identical with the modern Ras el-'Ain, "fountain head," in the plain to the Northeast of Jaffa.
Archelaus: Ruler of the people, son of Herod the Great, by Malthace, a Samaritan woman. He was educated along with his brother Antipas at Rome. He inherited from his father a third part of his kingdom viz., Idumea, Judea, and Samaria, and hence is called "king" (Mt 2:22). It was for fear of him that Joseph and Mary turned aside on their way back from Egypt.
archelaus: Ruler of the people, son of Herod the Great, by Malthace, a Samaritan woman. He was educated along with his brother Antipas at Rome. He inherited from his father a third part of his kingdom viz., Idumea, Judea, and Samaria, and hence is called "king" (Mt 2:22). It was for fear of him that Joseph and Mary turned aside on their way back from Egypt.
Ark: Of the Covenant Acacia wooden case carried on man's shoulders. (Ex_25,10) - (Ex_25,22) makes a long description of it. It was considered as a sign of the presence of God and thus, it was called the foot-stool of Yahweh ((1S_4,1) - (1S_6,1); (Ezk_43,7)). It also contained the tables of the law received in the Sinai and, according to a later tradition, a golden urn with a handful of manna deposited there, and the staff of Aaron that blossomed in the desert. The Ark disappeared with the Temple in the year 587 B.C. and was never reconstructed. They reconstructed nevertheless the propitiatory, or place of mercy, a golden carved slab that used to cover the ark and on which the blood for the expiation of sins was offered. 
ark: Of the Covenant Acacia wooden case carried on man's shoulders. (Ex_25,10) - (Ex_25,22) makes a long description of it. It was considered as a sign of the presence of God and thus, it was called the foot-stool of Yahweh ((1S_4,1) - (1S_6,1); (Ezk_43,7)). It also contained the tables of the law received in the Sinai and, according to a later tradition, a golden urn with a handful of manna deposited there, and the staff of Aaron that blossomed in the desert. The Ark disappeared with the Temple in the year 587 B.C. and was never reconstructed. They reconstructed nevertheless the propitiatory, or place of mercy, a golden carved slab that used to cover the ark and on which the blood for the expiation of sins was offered. 
Athaliah: Queen of Juda: (2K_11,1).
Augustus: The cognomen of the first Roman emperor, C. Julius Caesar Octavianus, during whose reign Christ was born (Lk 2:1) This name being simply a title meaning "majesty" or "venerable," first given to him by the senate (27 BC) was borne by succeeding emperors. Before his death (14 AD) he associated Tiberius with him in the empire (Lk 3:1) by whom he was succeeded.
Books: 'Book' in the Old Testament is the rendering of the Hebrew word sepher, which properly means a "writing," and then a "volume" (Ex 17:14; Dt 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) or "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 (Lk 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 (Is 29:11; Rev 5:1-3) To "eat" a book (Jer 15:16; Ezk 2:8-10; 3:1-3; Rev 10:9) is to study its contents carefully. The book of judgement (Dn 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 judgement. The book of the wars of the Lord (Num 21:14), the book of Jasher (Jos 10:13) and the book of the chronicles of the kings of Judah and Israel (2Chr 25:26) were probably ancient documents known to the Hebrews. The book of life (Ps 69:28) suggests the idea that as the redeemed form a community or citizenship (Php 3:20; 4:3) a catalogue of the citizens' names is preserved (Lk 10:20; Rev 20:15). Their names are registered in heaven (Lk 10:20; Rev 3:5). The book of the covenant (Ex 20:22; 23:33; 24:7) 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. The end for which a book is created is in general to reach another mind. This means the utterance or copying into some outward material and the re-copying by another into memory. The speech or writing must somehow be multiplied. This may be done by the author himself. Books may thus be divided into originals, first-hand or authors' copies and re-copies. Books of life: Ex 32:32,33; Ps 69:28; 87:6; Dn 12:1; Lk 10:20; Php 4:3; Rev 3:5; 13:8; 17:8; 20:12,15; 21:27; 22:19. Books of remembrance: Ps 56:8; 139:16; Mal 3:16. 
books: 'Book' in the Old Testament is the rendering of the Hebrew word sepher, which properly means a "writing," and then a "volume" (Ex 17:14; Dt 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) or "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 (Lk 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 (Is 29:11; Rev 5:1-3) To "eat" a book (Jer 15:16; Ezk 2:8-10; 3:1-3; Rev 10:9) is to study its contents carefully. The book of judgement (Dn 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 judgement. The book of the wars of the Lord (Num 21:14), the book of Jasher (Jos 10:13) and the book of the chronicles of the kings of Judah and Israel (2Chr 25:26) were probably ancient documents known to the Hebrews. The book of life (Ps 69:28) suggests the idea that as the redeemed form a community or citizenship (Php 3:20; 4:3) a catalogue of the citizens' names is preserved (Lk 10:20; Rev 20:15). Their names are registered in heaven (Lk 10:20; Rev 3:5). The book of the covenant (Ex 20:22; 23:33; 24:7) 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. The end for which a book is created is in general to reach another mind. This means the utterance or copying into some outward material and the re-copying by another into memory. The speech or writing must somehow be multiplied. This may be done by the author himself. Books may thus be divided into originals, first-hand or authors' copies and re-copies. Books of life: Ex 32:32,33; Ps 69:28; 87:6; Dn 12:1; Lk 10:20; Php 4:3; Rev 3:5; 13:8; 17:8; 20:12,15; 21:27; 22:19. Books of remembrance: Ps 56:8; 139:16; Mal 3:16. 
Bronze: Bronze was a speciality of the Phoenicians, and they were for centuries the leading producers, since they controlled the sources of supply of the copper and tin used in its manufacture. The remains of their bronze manufactures are numerous, such as arms for offence and defence, knives, toilet articles, axes, sickles, cups, paterae, and various other household utensils. Articles for artistic purposes are not of high value, although the pillars named Jachin and Boaz, the molten sea, the bases, layers and other articles cast by Hiram of Tyre for the temple of Solomon must have exhibited considerable artistic merit (Ex 25:3; Lev 6:1; Num 17:4; Dt 28:23; 1Cor 13:1; Rev 1:15). 
bronze: Bronze was a speciality of the Phoenicians, and they were for centuries the leading producers, since they controlled the sources of supply of the copper and tin used in its manufacture. The remains of their bronze manufactures are numerous, such as arms for offence and defence, knives, toilet articles, axes, sickles, cups, paterae, and various other household utensils. Articles for artistic purposes are not of high value, although the pillars named Jachin and Boaz, the molten sea, the bases, layers and other articles cast by Hiram of Tyre for the temple of Solomon must have exhibited considerable artistic merit (Ex 25:3; Lev 6:1; Num 17:4; Dt 28:23; 1Cor 13:1; Rev 1:15). 
Calf: (Golden Calf) Ex 32:4,8; Dt 9:16; Ne 9:18. This was a molten image of a calf which the Israelites formed at Sinai. This symbol was borrowed from the custom of the Egyptians. It was destroyed at the command of Moses (Ex 32:20). 
calf: (Golden Calf) Ex 32:4,8; Dt 9:16; Ne 9:18. This was a molten image of a calf which the Israelites formed at Sinai. This symbol was borrowed from the custom of the Egyptians. It was destroyed at the command of Moses (Ex 32:20). 
Covenant: This very word summarizes the whole faith of Israel as well as the Christian faith. We are the people of the Covenant with God. The covenant was given for the first time to Abraham (see commentary to (Gen_15,1)), then to Israel through the mediation of Moses: (see commentary to (Ex_19,1) and (Ex_24,1)). A new covenant was announced by Jeremiah ((Jer_31,31)) and it will be celebrated by Jesus on the eve of his death (see commentary to (Mk_14,12)).
covenant: This very word summarizes the whole faith of Israel as well as the Christian faith. We are the people of the Covenant with God. The covenant was given for the first time to Abraham (see commentary to (Gen_15,1)), then to Israel through the mediation of Moses: (see commentary to (Ex_19,1) and (Ex_24,1)). A new covenant was announced by Jeremiah ((Jer_31,31)) and it will be celebrated by Jesus on the eve of his death (see commentary to (Mk_14,12)).
Cyrus: King of Persia; on the year 539 he overrun the last sovereign of Babylon, Nabonid, and the following year he authorized the return of the Jewish people to Jerusalem. His role as liberator of Israel merited him to be presented as a Messiah in the text of Isaiah ((Is_42,2) and (Is_45,1)).
Daniel: Legendary sage ((Ezk_14,14)) to whom the book of Daniel is attributed.
David: The true founder of the kingdom of Israel, and the dynasty that reigned in Jerusalem for four centuries: (1S_16,1) - (1S_16,30), 2S (whole book), (1K_1,1) and (2K_2,1). Considered later as the organizer of the cult and the author of the Psalms: (1Chr_16,1) - (1Chr_29,1). David, founder of the Messianic dynasty, will be for the N.T. one of the pre-figures of the Messiah: (Mt_12,23); (Mt_22,43); (Acts_2,25); (Acts_13,36); (Rev_22,16).
Death: See Biblical Teachings 88 and 90-93. See also "Resurrection".
death: See Biblical Teachings 88 and 90-93. See also "Resurrection".
Deborah: The wet mother of Rebekah: (Gen_35,8). Prophetess: (Jdg_4,5).
Dedication: Hebrew chanukkah, "initiation," "consecration"; qadhesh, "to be clean," "sanctify"; cherem, "a thing devoted (to God)"). Often used in Hebrew of the consecration of persons, but usually of the setting apart of things to a sacred use, as of the altar (Num 7:10f,84,88; compare Dn 3:2,3, "the dedication of the image"), of silver and gold (2S 8:11; 2K 12:4), of the Temple (1K 8:63; Ezra 6:16f; compare Ex 29:44), of the wall of Jerusalem (Ne 12:27), of private dwellings (Dt 20:5). - Feast of Dedication: Greek: ta egkainia, Jn 10:22. A feast held by the Jews throughout the country for eight days, commencing on the 25th Chisleu (December), in commemoration of the cleansing of the temple and dedication of the altar by Judas Maccabeus after their desecration by Antiochus Epiphanes (1Mac 4:56,59; 167 BC). The feast was to be kept "with mirth and gladness." 2Mac 10:6,7 says it was kept like the Feast of the Tabernacles, with the carrying of palm and other branches, and the singing of psalms. 
dedication: Hebrew chanukkah, "initiation," "consecration"; qadhesh, "to be clean," "sanctify"; cherem, "a thing devoted (to God)"). Often used in Hebrew of the consecration of persons, but usually of the setting apart of things to a sacred use, as of the altar (Num 7:10f,84,88; compare Dn 3:2,3, "the dedication of the image"), of silver and gold (2S 8:11; 2K 12:4), of the Temple (1K 8:63; Ezra 6:16f; compare Ex 29:44), of the wall of Jerusalem (Ne 12:27), of private dwellings (Dt 20:5). - Feast of Dedication: Greek: ta egkainia, Jn 10:22. A feast held by the Jews throughout the country for eight days, commencing on the 25th Chisleu (December), in commemoration of the cleansing of the temple and dedication of the altar by Judas Maccabeus after their desecration by Antiochus Epiphanes (1Mac 4:56,59; 167 BC). The feast was to be kept "with mirth and gladness." 2Mac 10:6,7 says it was kept like the Feast of the Tabernacles, with the carrying of palm and other branches, and the singing of psalms. 
Desert: Hebrew midhbar, chorbah, yeshimon, 'arabhah, tsiyah, tohu; Greek: eremos, eremia: the desert as known to the Israelites was not a waste of sand. Most of the desert of Sinai and of Palestine is land that needs only water to make it fruitful.  "The desert" or "the wilderness" (ha-midhbar) usually signifies the desert of the wandering, or the northern part of the Sinaitic Peninsula (Ex 3:1; 5:3; 19:2; 23:31). Other uncultivated or pasture regions are known as Wilderness of Beer-sheba (Gen 21:14), West of Judah (Jdg 1:16), West of En-gedi (1S 24:1), West of Gibeon (2S 2:24), West of Maon (1S 23:24), West of Damascus; compare Arabic Badiyet-ush-Sham (1K 19:15). Midhbar yam, "the wilderness of the sea" (Is 21:1) may perhaps be that part of Arabia bordering upon the Persian Gulf. Aside from the towns and fields, practically all the land was midhbar or "desert," for this term included mountain, plain and valley. John the Baptist was a hermit who dwelt in the desert, wore a rough garment of camel's hair and subsisted on locusts and wild honey (Mt 3:1). But his asceticism was rather an incident of his environment and vocation than an end in itself. Jesus fasted in the desert forty days and nights (Mt 4:2). 
desert: Hebrew midhbar, chorbah, yeshimon, 'arabhah, tsiyah, tohu; Greek: eremos, eremia: the desert as known to the Israelites was not a waste of sand. Most of the desert of Sinai and of Palestine is land that needs only water to make it fruitful.  "The desert" or "the wilderness" (ha-midhbar) usually signifies the desert of the wandering, or the northern part of the Sinaitic Peninsula (Ex 3:1; 5:3; 19:2; 23:31). Other uncultivated or pasture regions are known as Wilderness of Beer-sheba (Gen 21:14), West of Judah (Jdg 1:16), West of En-gedi (1S 24:1), West of Gibeon (2S 2:24), West of Maon (1S 23:24), West of Damascus; compare Arabic Badiyet-ush-Sham (1K 19:15). Midhbar yam, "the wilderness of the sea" (Is 21:1) may perhaps be that part of Arabia bordering upon the Persian Gulf. Aside from the towns and fields, practically all the land was midhbar or "desert," for this term included mountain, plain and valley. John the Baptist was a hermit who dwelt in the desert, wore a rough garment of camel's hair and subsisted on locusts and wild honey (Mt 3:1). But his asceticism was rather an incident of his environment and vocation than an end in itself. Jesus fasted in the desert forty days and nights (Mt 4:2). 
Deuteronomy: Hebrew 'elleh ha-debharim, "these are the words"; in Greek, Deuteronomion, "second law". The Greek title is due to a mistranslation by the Septuagint of the clause in Dt 17:18 rendered, "and he shall write for himself this repetition of the law." The Hebrew really means "and he shall write out for himself a copy of this law." However Deuteronomy is in a very true sense a repetition of the law. Deuteronomy is the last of the five books of the Pentateuch, or "five-fifths of the Law." In Exodus-Numbers Yahweh is represented as speaking unto Moses, whereas in Deuteronomy, Moses is represented as speaking at Yahweh's command to Israel (1:1-4; 5:1; 29:1). It is "a Book of Reviews"; a translation of Israel's redemptive history into living principles; not so much a history as a commentary. The author's interest is to arouse Israel's loyalty to Yahweh and to his revealed law.
Diaspora: (Or Dispersion) This word indicated the collectivity of the Jewish people scattered in the neighboring countries and especially in the Roman empire at the time of the beginning of the Christian era. They were more Numerous than the Jews of Palestine. A common conviction was that at the end of time the whole of Israel would be unified ((Jn_7,35)). The Christian apostolate, fruitless in Palestine after a few years, addressed the communities of the diaspora: most of Paul's work took place among them; it was from the diaspora that he reached the non-Jews. The word appeared in (1P_1,1).
diaspora: (Or Dispersion) This word indicated the collectivity of the Jewish people scattered in the neighboring countries and especially in the Roman empire at the time of the beginning of the Christian era. They were more Numerous than the Jews of Palestine. A common conviction was that at the end of time the whole of Israel would be unified ((Jn_7,35)). The Christian apostolate, fruitless in Palestine after a few years, addressed the communities of the diaspora: most of Paul's work took place among them; it was from the diaspora that he reached the non-Jews. The word appeared in (1P_1,1).
Elijah: The great prophet of Israel: (1K_17,1); (1K_19,21); (2K_1,3). Elijah taken up to heaven: (2K_2,1); (Sir_48,9); (Mal_4,23). Elijah remains in the whole biblical tradition as the personification of the essence of a prophet: (Mt_11,14); (Mt_17,1) - (Mt_17,13).
Elisha: Prophet successor of Elijah, man of miracles: (1K_19,16); (2K_2,5); (2K_9,1); (Lk_4,27).
Esther: The queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas'sah ("the myrtle"), but when she entered the royal harem she received the name by which she henceforth became known (Es 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account. 
Exodus: "Way out", "way to freedom". Exodus is the great deliverance wrought for the children of Israel when they were brought out of the land of Egypt with a mighty hand and with an outstretched arm (Ex 12:51; Dt 26:8; Ps 114:1; 136:1) about 1490 BC. The time of their sojourning in Egypt was, according to Ex 12:40 the space of four hundred and thirty years. On the 14th Abib (early in April) the Hebrews were gathered at Rameses (Num 33:5) where apparently the Pharaoh was also living (Ex 12:31). From Ps 78:12,43 it appears that the wonders preceding the Exodus occurred in the "field of Zoan," where the starting-point may be placed (Ex 13:17). No reference has yet been found in Egyptian records to the presence of Israel in the Delta, though the Hebrews are noticed as present in Palestine before the 5th year of Minepthah. The Pharaohs as a rule-like other kings-only recorded their victories, and no doubt reckoned Israel only as a tribe of those "hostile Shasu" (or "nomads") whom the Theban kings of the XVIIIth Dynasty drove back into Asia. The second book of the Pentateuch bears in the Septuagint the name of Exodos, in the Vulgate accordingly Exodus, on the basis of the chief contents of the first half, dealing with the departure of the children of Israel out of Egypt. The Jews named the book after the first words: we-'elleh shemoth ("and these are the names"). When we remember the importance which the exodus out of Egypt and the making of the covenant had for the people of Israel, and that these events signalised the birth of the chosen people and the establishment of theocracy, then we shall understand why the echo of the events recorded in Exodus is found throughout later literature, namely, in the historical books, in the preaching of the prophets and in the Psalms, as the greatest events in the history of the people, and at the same time as the promising type of future and greater deliverances. But as in the beginning of the family history the importance of this family for the whole earth is clearly announced (Gen 12:1-3), the same is the case here too at the beginning of the history of the nation, perhaps already in the expression "kingdom of priests" (Ex 19:6), since the idea of a priesthood includes that of the transmission of salvation to others; and certainly in the conception 'first-born son of Yahweh' (Ex 4:22), since this presupposes other nations as children born later. But in Mt 5:17ff Jesus has vindicated for the law in all its parts an everlasting authority and significance and has emphasised the eternal kernel, which accordingly is to be assigned to each of these legal behests; while Paul, on the other hand, especially in Romans, Galatians and Colossians, emphasises the transitory character of the law, and discusses in detail the relation of the Mosaic period to that of the patriarchs and of the works of the law to faith, while in 2Cor 3 he lauds the glory of the service in the spirit over that of the letter (compare Ex 34)-an idea which in reference to the individual legal institutions is also carried out in Hebrews. 
Ezekiel: the name yehezqe'l, signifies "God strengthens." The Septuagint employed the form Iezekiel, from which the Vulgate took its "Ezechiel". (1) In Ezk 1:3 the prophet is said to be the son of a certain Buzi, and that he was a priest. This combination of the priestly and prophetic offices is not accidental at a time when the priests began to come more and more into the foreground. Thus, too, Jeremiah (1:1) and Zechariah (1:1; compare Ezra 5:1; 6:14; Ne 12:4,16) were priests and prophets. (2) Jehezekel, compare 1Chr 24:16.
Ezra: Aramaic or Chaldee help; a shortened form of Azariah, "Yahweh has helped." The Hebrew spells the name 'ezrah, as in 1Chr 4:17, or uses the Aramaic spelling of the name, as in Ezra 7:1. The Greek form is Esdras. (1) A priest who returned with Zerubbabel from Babylon (Ne 12:1). In Ne 10:2, Azariah, the full form of the name, is found. (2) A descendant of Judah and father of Jethro and other sons (1Chr 4:17). (3) The distinguished priest who is the hero of the Book of Ezra and co-worker with Nehemiah.
Fountain: Hebrew 'ain; i.e., "eye", a natural source of living water. Palestine was a land of brooks of water, of fountains, and depths that spring out of valleys and hills (Dt 8:7; 11:11). All the perennial rivers and streams of the country are supplied from fountains, and depend comparatively little on surface water. Only one fountain has been discovered at Jerusalem, the so-called "Virgin's Fountains," in the valley of Kidron; and only one well (Hebrew beer), the Bir Eyub, also in the valley of Kidron, south of the King's Gardens. Figurative: (1) of God (Ps 36:9; Jer 2:13; 17:13); (2) of divine pardon and purification, with a Messianic reference (Zec 13:1); (3) of wisdom and godliness (Pro 13:14; 14:27); (4) of wives (Pro 5:18); (5) of children (Dt 33:28; compare Ps 68:26; Pro 5:16); (6) of prosperity (Ps 107:35; 114:8; Hos 13:15); (7) of the heart (Ecl 12:6); (8) of life everlasting (Rev 7:17; 21:6). - The Fountain of the Virgin is the perennial source from which the Pool of Siloam is supplied, the waters flowing in a copious stream to it through a tunnel cut through the rock. It is the only unfailing fountain in Jerusalem. The fountain received its name from the "fantastic legend" that here the virgin washed the swaddling-clothes of Jesus. 
fountain: Hebrew 'ain; i.e., "eye", a natural source of living water. Palestine was a land of brooks of water, of fountains, and depths that spring out of valleys and hills (Dt 8:7; 11:11). All the perennial rivers and streams of the country are supplied from fountains, and depend comparatively little on surface water. Only one fountain has been discovered at Jerusalem, the so-called "Virgin's Fountains," in the valley of Kidron; and only one well (Hebrew beer), the Bir Eyub, also in the valley of Kidron, south of the King's Gardens. Figurative: (1) of God (Ps 36:9; Jer 2:13; 17:13); (2) of divine pardon and purification, with a Messianic reference (Zec 13:1); (3) of wisdom and godliness (Pro 13:14; 14:27); (4) of wives (Pro 5:18); (5) of children (Dt 33:28; compare Ps 68:26; Pro 5:16); (6) of prosperity (Ps 107:35; 114:8; Hos 13:15); (7) of the heart (Ecl 12:6); (8) of life everlasting (Rev 7:17; 21:6). - The Fountain of the Virgin is the perennial source from which the Pool of Siloam is supplied, the waters flowing in a copious stream to it through a tunnel cut through the rock. It is the only unfailing fountain in Jerusalem. The fountain received its name from the "fantastic legend" that here the virgin washed the swaddling-clothes of Jesus. 
Gideon: One of the most famous Judges: (Jdg_6,1) - (Jdg_8,1).
God: Is the name of the divine Being. It is the rendering of the Hebrew 'El, from a word meaning to be strong; of 'Eloah, plural 'Elohim (designating greatness or power). The Hebrew Yahweh, the other word employed to denote the Supreme Being, is usually rendered by "LORD". The distinctive worship of the God of Israel begins with Abraham and is continued to Moses. The God of the fathers was known by another name than Yahweh before Moses: Shaddai (Gen 49:25; Num 24:4,16) rendered in the Greek Septuagint by pantokrator, "almighty". The title Elyon ("Most High") is very probably not Israelite (Gen 14). The God of Israel is called by his personal name more frequently than by all other titles combined; the name not only identified the person, it revealed his character. This name is now pronounced Yahweh by scholars; the true pronunciation of  it was lost during Judaism. In its place was read Adonai, "Lord". The meaning of the name is much disputed. The Greek Septuagint rendered it by "He who is," and the Latin Vulgate (Jerome's Latin Bible, 390-405 AD) "I am who I am" (compare Jn 8:24,28,58). There is general agreement that the name is derived from the verb to be. In the New Testament, the word theos is used to designate the gods of paganism. Normally the word with or without the article designates the God of the Old Testament and of Judaism, Yahweh. But the character of God is best summed up by saying that God reveals himself in and through Jesus Christ. The revelation of God in Jesus does not consist merely in the prophetic word as in the Old Testament, but in an identity between God and Jesus Christ (Jn 1:1-18). In Jesus the personal reality of God is manifested in visible and tangible form. Jesus is the "Son of God" (Mt 4:3). God is known in a new and more intimately personal manner. God is attained more nearly: for Jesus speaks of "my Father and your Father, my God and your God" (Jn 20,17). 
Haggai: "Festive". The 10th of the 12 Old Testament books that bear the names of the Minor Prophets. His ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. He helped mobilise the Jews to rebuild the temple (Ezra 5:1; 6:14) of Jerusalem (516 BC) and prophesied the glorious future of the messianic age. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14) who by their exhortations roused the people from their lethargy: 'Be strong, be strong, be strong' (Hg 2:4). 'Cleave, stick fast, to the work you have to do' (Hg 1:5,7; 2:15,18). It is the biblical phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view. - See the Book of Haggai (Hg 1:1).
Hellenism: Is the name we give to the achievements of the Greeks in social and political institutions, in the various arts, in science and philosophy, in morals and religion. It is customary to distinguish two main periods, between which stands the striking figure of Alexander the Great (born 356 BC) (compare Dn 8:5,21), and to apply to the earlier period the adjective "Hellenic," that of "Hellenistic" to the latter. The life of the Greeks, essentially urban and dominated by political interests fostered in states in which the individual counted for much, was of a type wholly different from the oriental. Although the fiction of consanguinity was cultivated by the Hellenic city-state as by the Semitic tribe, it was more transparent in the former, particularly in the newer communities formed in historical times. There was thus a powerful stimulus to mutual tolerance and concession which, supported as it was by the strong love of personal independence and the cultivation of individuality, led to the development of liberty and the recognition of the rights of man. The amenities of life were many, and were cultivated no less in the name of religion than of art, literature, and science. During three centuries before the advent of Jesus, Hellenism had been a power in Syria and Judea. The earliest writings of the Hebrews showing this influence are Dn and the Old Testament books in Greek. The Septuagint, made for the Jews of the Dispersion, early won its way to authority even in Palestine, where Aramaic had displaced Hebrew, which thus became a dead language known only to a few. New Testament quotations of the Old Testament are almost without exception taken from the Septuagint. Thus the sacred literature of the Jews was for practical purposes Greek. 
hellenism: Is the name we give to the achievements of the Greeks in social and political institutions, in the various arts, in science and philosophy, in morals and religion. It is customary to distinguish two main periods, between which stands the striking figure of Alexander the Great (born 356 BC) (compare Dn 8:5,21), and to apply to the earlier period the adjective "Hellenic," that of "Hellenistic" to the latter. The life of the Greeks, essentially urban and dominated by political interests fostered in states in which the individual counted for much, was of a type wholly different from the oriental. Although the fiction of consanguinity was cultivated by the Hellenic city-state as by the Semitic tribe, it was more transparent in the former, particularly in the newer communities formed in historical times. There was thus a powerful stimulus to mutual tolerance and concession which, supported as it was by the strong love of personal independence and the cultivation of individuality, led to the development of liberty and the recognition of the rights of man. The amenities of life were many, and were cultivated no less in the name of religion than of art, literature, and science. During three centuries before the advent of Jesus, Hellenism had been a power in Syria and Judea. The earliest writings of the Hebrews showing this influence are Dn and the Old Testament books in Greek. The Septuagint, made for the Jews of the Dispersion, early won its way to authority even in Palestine, where Aramaic had displaced Hebrew, which thus became a dead language known only to a few. New Testament quotations of the Old Testament are almost without exception taken from the Septuagint. Thus the sacred literature of the Jews was for practical purposes Greek. 
Henoc: (Henoch) A great ancestor connected with different traditions: (Gen_4,17) and (Gen_5,18). He will become famous in the centuries of apocalyptic literature written c. 150 B.C. to A.D. 50.
Hezekiah: Reformer king whose memory is linked to Isaiah: (2K_18,1) - (2K_20,1).
High Priest: From the times of the Kingdom of Salomon, this term designates the chief of the priests and the one responsible for the service of the temple. He is considered as successor of Aaron ((Lev_8,1) - (Lev_10,1)) After the returning from the exile, the High Priest becomes the chief of the Jewish community); see notes (1Mac_10,15). At the times of Jesus, he will be also the president of Sanhedrin or Great Council. The gospels speaks also of the "High Priests", the main chiefs of the service of the temple.
high priest: From the times of the Kingdom of Salomon, this term designates the chief of the priests and the one responsible for the service of the temple. He is considered as successor of Aaron ((Lev_8,1) - (Lev_10,1)) After the returning from the exile, the High Priest becomes the chief of the Jewish community); see notes (1Mac_10,15). At the times of Jesus, he will be also the president of Sanhedrin or Great Council. The gospels speaks also of the "High Priests", the main chiefs of the service of the temple.
High Priests: High Priest: From the times of the Kingdom of Salomon, this term designates the chief of the priests and the one responsible for the service of the temple. He is considered as successor of Aaron ((Lev_8,1) - (Lev_10,1)) After the returning from the exile, the High Priest becomes the chief of the Jewish community); see notes (1Mac_10,15). At the times of Jesus, he will be also the president of Sanhedrin or Great Council. The gospels speaks also of the "High Priests", the main chiefs of the service of the temple.
high priests: High Priest: From the times of the Kingdom of Salomon, this term designates the chief of the priests and the one responsible for the service of the temple. He is considered as successor of Aaron ((Lev_8,1) - (Lev_10,1)) After the returning from the exile, the High Priest becomes the chief of the Jewish community); see notes (1Mac_10,15). At the times of Jesus, he will be also the president of Sanhedrin or Great Council. The gospels speaks also of the "High Priests", the main chiefs of the service of the temple.
Hitmen: (Sicarii) In At 21,38 the Greek sikarios is a man armed with a dagger. The term is used of armed guerrilla bands hostile to a foreign overlordship; a member of a Jewish sect noted for its uncompromising opposition to Rome and the polytheism it professed. Judas' surname, Iscariot, is more probably a corruption of the Latin sicarius than an indication of family origin, suggesting that he would have belonged to the Sicarii, the most radical (Zealots) patriotic Jewish group, some of whom were terrorists. The Zealots were an aggressive political party whose concern for the national and religious life of the Jewish people led them to despise even Jews who sought peace and conciliation with the Roman authorities. Extremists among the Zealots turned to terrorism and assassination and became known as Sicarii. They frequented public places with hidden daggers to strike down persons friendly to Rome. In the first revolt against Rome (AD 66-70) the Zealots played a leading role.
hitmen: (Sicarii) In At 21,38 the Greek sikarios is a man armed with a dagger. The term is used of armed guerrilla bands hostile to a foreign overlordship; a member of a Jewish sect noted for its uncompromising opposition to Rome and the polytheism it professed. Judas' surname, Iscariot, is more probably a corruption of the Latin sicarius than an indication of family origin, suggesting that he would have belonged to the Sicarii, the most radical (Zealots) patriotic Jewish group, some of whom were terrorists. The Zealots were an aggressive political party whose concern for the national and religious life of the Jewish people led them to despise even Jews who sought peace and conciliation with the Roman authorities. Extremists among the Zealots turned to terrorism and assassination and became known as Sicarii. They frequented public places with hidden daggers to strike down persons friendly to Rome. In the first revolt against Rome (AD 66-70) the Zealots played a leading role.
Hosea: The name (Hebrew hoshea, Septuagint: Osee), probably meaning "help," seems to have been not uncommon, being derived from the verb from which we have the frequently recurring word "salvation." It may be a contraction of "God is help," or "Help, God." (1) According to Num 13:8,16 that was the original name of Joshua son of Nun, till Moses gave him the longer name (compounded with the name of Yahweh) which he continued to bear (yehoshua'), "Yahweh is salvation." (2) The last king of the Northern Kingdom was also named Hosea (2K 15:30), (3) and we find the same name borne by a chief of the tribe of Ephraim under David (1Chr 27:20) and (4) by a chief under Nehemiah (Ne 10:23). (5) Hosea the son of Beeri (740-750 BC), and author of the book of prophecies bearing his name, belonged to the kingdom of Israel (Hos 1:2; 5:1; 6:8,9; 7:5; 12:12; 14:6) where the king is designated as 'our' king." The period of his ministry (extending to some sixty years) is indicated in the superscription (Hos 1:1,2). In ancient and in modern times, opinions have been divided as to whether in chapters 1 and 3 we have a recital of actual facts, or the presentation of prophetic teaching in the form of parable or allegory. It is, however, with the Book of Dt more than with any other portion of the Pentateuch that the Book of Hos shows affinity. The choice of Israel to be a peculiar people is the fundamental note in both (Dt 4:37; 7:6; 10:15; 14:2; 26:18; Hos 12:9; 13:4). God's tender care and fatherly discipline are central ideas in both (Dt 8:2,3,5,16; Hos 9:15; 11:1-4; 14:4); and, conversely, the supreme duty of love to God, or reproof of the want of it, is everywhere emphasised (Dt 6:5; 10:12; 11:1,13,22; 13:3; 19:9; 30:6,16,20; Hos 4:1; 6:4,6). 
Hymns: (Hymn) This word occurs only in Eph 5:19 and Col 3:16. The verb to "sing an hymn" occurs in Mt 26:30; Mk 14:26; Acts 16:25 and Heb 2:12. The "hymn" which Jesus sang with his disciples at the last Supper is generally supposed to have been the latter part of the Hallel, comprehending Ps 113-118. 
hymns: (Hymn) This word occurs only in Eph 5:19 and Col 3:16. The verb to "sing an hymn" occurs in Mt 26:30; Mk 14:26; Acts 16:25 and Heb 2:12. The "hymn" which Jesus sang with his disciples at the last Supper is generally supposed to have been the latter part of the Hallel, comprehending Ps 113-118. 
Isaac: The traditions regarding this ancestor are found in (Gen_17,1) - (Gen_27,1). He remained in the tradition as the son of the promise: (Gen_17,19); (Rom_9,7); (Heb_11,18).
Isaiah: Hebrew yesha'yahu, and yesha'yah; Greek Esaias; Latin Esaias and Isaias. His name was symbolic of his message. Like "Joshua," it means "Yahweh saves," or "Yahweh is salvation," or "salvation of Yahweh." (1) Of all Israel's celebrated prophets, Isaiah is the king. The writings which bear his name are among the profoundest in all literature. One great theme-salvation by faith-stamps them all. Isaiah is the Paul of the Old Testament. Isaiah was the son of Amoz (or Amos: Is 1:1; 2:1). Tradition says he was the cousin of King Uzziah and lived in Jerusalem. His wife was called "the prophetess" (Is 8:3) either because she was endowed with the prophetic gift, like Deborah (Jdg 4:4) and Huldah (2K 22:14-20) or simply because she was the wife of "the prophet" (Is 38:1). He had two sons, who bore symbolical names. He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (Is 1:1). In the year that King Uzziah died, Isaiah, apparently while worshipping in the temple, received a call to the prophetic office (Is 6:1). He responded with alacrity, and accepted his commission, though he knew from the outset that his task was to be one of fruitless warning and exhortation (Is 6:9-13). He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died BC 698) and may have been contemporary for some years with Manasseh. He exercised his ministry in a spirit of uncompromising firmness and boldness in regard to all that bore on the interests of faith. He conceals nothing and keeps nothing back from fear of man. He was noted for his spirituality and for his deep-toned reverence toward God, "the holy One of Israel." There is a tradition that he suffered martyrdom in the heathen reaction in the time of Manasseh. (2) One of the heads of the singers in the time of David (1Chr 25:3,15), "Jeshaiah". (3) A Levite (1Chr 26:25). (4) See Ezra 8:7. (5) See Ne 11:7.
Jacob: "One who follows on another's heels"; "supplanter" or "follower" (Gen 25:26; 27:36; Hos 12:2-4). In the dynasty of the "heirs of the promise," Jacob takes his place as the successor of Isaac. In Isaac's life the most significant single fact had been his marriage with Rebekah instead of with a woman of Canaan. Jacob therefore represents the first generation of those who are determinately separate from their environment. Like his father, he was of a gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed selfishness and cunning (Gen 25:29-34). When Isaac was old, Jacob and his mother conspired to deceive the aged patriarch (Gen 27:1) with the view of procuring the transfer of the birthright to himself. Soon after his acquisition of his father's blessing (Gen 27:1) Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian. With Jacob the last person is reached who, for his own generation, thus sums up in a single individual "the seed" of promise. He becomes the father of 12 sons, who are the progenitors of the tribes of the "peculiar people", Israel. It is for this reason that this people bears his name, and not that of his father Isaac or that of his grandfather Abraham. The "children of Israel," the "house of Jacob," are the totality of the seed of the promise. The history of Jacob is referred to by the prophets Hosea (Hos 12:3,4,12) and Malachi (Mal 1:2). In (Mic 1:5) the name is a poetic synonym for Israel, the kingdom of the ten tribes. There are, besides the mention of his name, distinct references to events of his life in Paul's epistles (Rom 9:11-13; Heb 12:16; 11:21). See references to his vision at Bethel and his possession of land at Shechem in Jn 1:51; 4:5,12; also to the famine which was the occasion of his going down into Egypt in Acts 7:12.
Jason: "He that will cure". A common name among the Hellenising Jews who used it for Jesus or Joshua, probably connecting it with the Greek verb iashthai ("to heal"). (1) Son of Eleazar, sent (161 BC) by Judas Maccabeus with other deputies to Rome to make a league of amity and confederacy (1Mac 8:17), and perhaps to be identified with (2) the father of Antipater, who went as ambassador of Jonathan to Rome in 144 BC (1Mac 12:16; 14:22). (3) Jason of Cyrene, a Jewish historian, who is known only from what is told of him in 2Mac 2:19-23. (4) Jason the high priest, second son of Simon II and brother of Onias III. The change of name from Jesus was part of the Hellenising policy favoured by Antiochus Epiphanes from whom he purchased the high-priesthood by a large bribe, thus excluding his elder brother from the office (2Mac 4:7-26). He did everything in his power to introduce Greek customs and Greek life among the Jews. (5)  A name mentioned in Acts 17:5-9 and in Rom 16:21: the host of Paul and Silas in Thessalonica. The Jews assaulted his house in order to seize Paul. He was apparently one of the kinsmen of Paul (Rom 16:21) and accompanied him from Thessalonica to Corinth. 
Jesus: (1) Joshua, the son of Nun (Acts 7:45; Heb 4:8). (2) Son of Sirach. (3) High priest and Levite. (4) An ancestor of Jesus Christ (Lk 3:29, "Jose"). (5) JESUS CHRIST (Iesous Christos): Iesous is the Greek equivalent of the Hebrew "Joshua" (yehoshua'), meaning "Yahweh is salvation." It stands therefore in the Septuagint for "Joshua," and in Acts 7:45 and Heb 4:8 likewise represents the Old Testament Joshua. In Mt 1:21 the name as commanded by the angel to be given to the son of Mary, "for it is he that shall save his people from their sins". It is the personal name of the Lord in the Gospels and the Acts, but generally in the Epistles appears in combination with "Christ" or other appellative (alone in Rom 3:26; 4:24; 1Cor 12:3; 2Cor 11:4; Php 2:10; 1Thes 4:14; Heb 7:22; 10:19). Christos is the Greek equivalent of the Hebrew "Messiah" (mashiach; compare in the New Testament, Jn 1:41; 4:25), meaning "anointed". It designates Jesus as the fulfiller of the Messianic hopes of the Old Testament and of the Jewish people. Jesus himself made this claim. After the resurrection it became the current title for Jesus in the apostolic church. Most frequently in the Epistles he is called "Jesus Christ," sometimes "Christ Jesus" (Rom 8:1,2,39; 1Cor 1:2,30; 4:15; Eph 1:1; Php 1:1; Col 1:4,28; 1Thes 2:14), often "Christ" alone (Rom 1:16; 5:6,8; 6:4,8,9; 8:10). In this case "Christ" has acquired the force of a proper name. Very frequently the term is associated with "Lord" (kurios)-"the (or "our") Lord Jesus Christ" (Acts 11:17; 15:11; 16:31; 20:21; 28:31; Rom 1:7; 5:1,11; 13:14; 1Cor 16:23). The principal, and practically the only sources for our knowledge of Jesus Christ are the four Canonical Gospels-distinction being made in these between the first three (Synoptic) Gospels, and the Gospel of Jnn. Of notices outside the Christian circles the following may be referred to: a) Josephus. There is the famous passage in Josephus, Ant, XVIII, iii, 3, commencing, "Now there was about this time, Jesus, a wise man, if it be lawful to call him a man..." b) Tacitus. The Roman historian, Tacitus, in a well-known passage relating to the persecution of Nero (Ann. XV, 44), tells how the Christians, already "a great multitude" (ingens multitudo), derived their name "from one Christus, who was executed in the reign of Tiberius by the procurator of Judea, Pontius Pilate." c) Suetonius also, in his account of Claudius, speaks of the Jews as expelled from Rome for the raising of tumults at the instigation of one "Chrestus" (impulsore Chresto), plainly a mistake for "Christus." The incident is doubtless that referred to in Acts 18:2. Jesus in the Gospels stands as a Saviour who is himself without sin. His is the one life in humanity in which is presented a perfect knowledge and unbroken fellowship with the Father, undeviating obedience to his will, unswerving devotion under the severest strain of temptation and suffering to the highest ideal of goodness. Word and life for once in history perfectly agree. Those who knew Jesus best declared him to be without sin (1P 2:22; 1Jn 3:5; compare 2Cor 5:21). Jesus stood in a rapport with the Father which opened his spirit to a full, clear revelation of the Father's will regarding himself, his mission, the kingdom he came to found, his sufferings as the means of salvation to the world, the glory that awaited him when his earthly work was done. In the light of this revelation he read the Old Testament Scriptures and saw his course there made plain. Jesus had furnished his disciples with the means of understanding his death as a necessity of his Messianic vocation, endured for the salvation of the world; but it was the resurrection and exaltation which shed light on the utmost meaning of this also. Jesus died, but it was for sins. He was a propitiation for the sin of the world (Rom 3:25; 1Jn 2:2; 4:10). He was 'made sin' for us (2Cor 5:21). The resurrection of Jesus, with its completion in the ascension, setting the seal of the Father's acceptance on his finished work on earth, and marking the decisive change from his state of humiliation to that of exaltation, may be called in a true sense the corner stone of Christianity (compare 1Cor 15:14,17). It was on the preaching of Christ crucified and risen that the Christian church was founded (e.g. Acts 2:32-36; 1Cor 15:3,4). It was the promise of Jesus that, after his departure, the Spirit would be given to his disciples, to teach them all things, and bring to their remembrance all that he had said to them (Jn 14:26). It was not a new revelation they were to receive, but illumination and guidance of their minds into the meaning of what they had received already (Jn 16:13-15. Only a few personal manifestations of Jesus (Acts 7:55,56; 22:17,18; 23:11) are recorded after Pentecost-the two chief being the appearance to Paul on the way to Damascus (1Cor 15:8; compare Acts 9:3ff), and the appearance in vision to John in Patmos (Rev 1:10ff). The rest was internal revelation (compare Gal 1:12,16; Eph 1:17; 3:3-5). With belief in the lordship of Jesus went necessarily an enlarged conception of the significance of his person. Jesus is represented as the end of creation-the "Head" in whom all things are finally to be summed up (Eph 1:10; compare Heb 2:6-9). (6) A Jewish Christian surnamed Justus (Col 4:11). 
Jewish: Feasts see (Dt_16,1) - (Dt_16,15). The Passover, linked to the feast of unleavened bread (commentary of (Ex_12,15)), was celebrated at the end of the harvesting. The Feast of Weeks - Pentecost - referred to the thanksgiving at the end of the harvesting of barley. The Feast of the New Year took place in autumn ((Lev_23,24)), according to the old calendar. The Feast of Tents and the great day of Atonement ((Lev_16,1)) took place in the same period of time. Later on the feast of the Dedication of the Temple was added ((1Mac_4,36) - (1Mac_4,59)), as well as the feast of Purim ((Es_9,17)). Almost all these feasts had an agricultural origin but were given a religious one: Passover: departure from Egypt; Pentecost: gift of the Law; Feast of the Tents: sojourn in Egypt: These feasts became a living catechism.
jewish: Feasts see (Dt_16,1) - (Dt_16,15). The Passover, linked to the feast of unleavened bread (commentary of (Ex_12,15)), was celebrated at the end of the harvesting. The Feast of Weeks - Pentecost - referred to the thanksgiving at the end of the harvesting of barley. The Feast of the New Year took place in autumn ((Lev_23,24)), according to the old calendar. The Feast of Tents and the great day of Atonement ((Lev_16,1)) took place in the same period of time. Later on the feast of the Dedication of the Temple was added ((1Mac_4,36) - (1Mac_4,59)), as well as the feast of Purim ((Es_9,17)). Almost all these feasts had an agricultural origin but were given a religious one: Passover: departure from Egypt; Pentecost: gift of the Law; Feast of the Tents: sojourn in Egypt: These feasts became a living catechism.
Jezabel: Wife of King Akab: (1K_16,1) - (1K_21,1); (2K_9,1). Symbol of the power that corrupts and persecutes: (Rev_2,20).
John: The "brother of James" and the son of Zebedee, one of the twelve apostles (Jn_20,2); (Jn_21,1). According to the common opinion he is the author of the 4th gospel, the book of Revelation , and the 3 letters that carry his name. See however the Introduction to John's Gospel - (Mk_1,19); (Lk_8,51); (Lk_9,28); (Lk_22,8); (Jn_13,23); (Jn_18,15); (Jn_19,26). John: (the evangelist?) (Acts_1,13); (Acts_3,1) - (Acts_3,4); (Acts_3,11); (Acts_4,13) - (Acts_4,19); (Acts_8,14); (Gal_2,9); (Rev_1,1); (Rev_22,8). John Mark: See Mark. John: The Baptist He is the last and the greatest of all the prophets: (Lk_1,1). He preached and baptized in the desert: (Jn_3,1) - (Jn_3,18); (Jn_1,19) - (Jn_1,28); (Lk_7,18) - (Lk_7,35); (Jn_3,22) - (Jn_3,36); (Jn_10,41); (Mt_17,21). With him the O.T. comes to the end. Like Moses, he led the people of God to the doors of the promised land, but he did not enter because it was there that his mission stopped ((Jn_3,30)). Jesus mentioned the greatness of John ((Mt_11,11) - (Mt_11,14)).
Jonathan: Son of Saul and the friend of David who accompanies him in his trials: (1S_14,1) - (1S_20,1). See (2S_1,1).
Joseph: Adoptive father of Jesus: (Mt_1,1) - (Mt_2,1); (Lk_1,1) - (Lk_2,1); (Lk_3,23); (Lk_4,22); (Jn_6,42). Joseph: The story of Joseph, son of Jacob, sold by his brothers occupies a significant part of the Genesis: 37-50.
Joshua: Aside from the book of Joshua, see (Ex_17,9); (Num_11,28); (Dt_31,3); (Dt_34,9).
Josiah: The holy and reformer king: (2K_21,24); and chapters 22-23.
Judaism: The religion of the Jews. Josiah's reforms in the 7th cent. BC meant that legitimate sacrifices could be offered only at the Jerusalem temple. When during the Exile, the temple was removed, the modification of Old Testament religion into Judaism became inevitable (after about the 6th century BC). The Torah, the Law of Moses, as a set of principles, became the focus of life. Ezra's policies were largely responsible for this. The Pharisees exalted the synagogue as the chief means of worshipping God and discovering his will through the Torah; by the time of Christ there were hundreds of synagogues in Jerusalem itself. Basic to Judaism is Israel's call to be God's people. Within Israel all were regarded as brothers. Rabbis were recognised simply by their acquired knowledge of the Torah. Keeping the Torah became the explanation and justification of Israel's existence. The written Torah was found to have 613 commandments (248 positive, 365 negative). They received their definitive form in the Talmud. 
judaism: The religion of the Jews. Josiah's reforms in the 7th cent. BC meant that legitimate sacrifices could be offered only at the Jerusalem temple. When during the Exile, the temple was removed, the modification of Old Testament religion into Judaism became inevitable (after about the 6th century BC). The Torah, the Law of Moses, as a set of principles, became the focus of life. Ezra's policies were largely responsible for this. The Pharisees exalted the synagogue as the chief means of worshipping God and discovering his will through the Torah; by the time of Christ there were hundreds of synagogues in Jerusalem itself. Basic to Judaism is Israel's call to be God's people. Within Israel all were regarded as brothers. Rabbis were recognised simply by their acquired knowledge of the Torah. Keeping the Torah became the explanation and justification of Israel's existence. The written Torah was found to have 613 commandments (248 positive, 365 negative). They received their definitive form in the Talmud. 
Judas Maccabeus: Hero of the resistance against the Syrian empire: (1Mac_3,1) to (1Mac_9,22); (2Mac_8,1) - (2Mac_8,15).
Just: Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Lev 19:35,36; Dt 25:13-16; Am 8:5; Pro 11:1; 16:11; Ezk 45:9,10). It is demanded in courts, where the rights of rich and poor, Israelite and sojourner, are equally to be regarded. Neither station nor bribe nor popular clamour shall influence judge or witness (Dt 16:20, compare 16:18-20; Ex 23:1-3,6-9). In general this justice is contrasted with wickedness (Lk 18:2). In a larger sense justice is not only giving to others their rights, but involves the active duty of establishing their rights. Justice here becomes mercy. To "seek justice" means to relieve the oppressed, judge the fatherless, plead for the widow (Is 1:17; compare 11:4; Jer 22:15,16; Ps 82:2-4). The same idea appears in Dt 24:12,13; Ps 37:21,26; 112:4-6. Justice does not yet mean sinlessness or moral perfection. Job knows the sin in his heart (Job 13:23,26; 7:21), and yet speaks of himself as a just or righteous man (12:4; 13:18). The Psalmist confidently depends upon the righteousness of God though he knows that no man is righteous in God's sight (Ps 143:1,2; compare 7:8; 18:20-24). In relation to God, the just, or righteous, man is the one who holds to God and trusts in him (Ps 33:18-22). This is not the later legalism with its merit and reward. God's justice is not merely gracious, but redemptive. The judge is the Saviour. Thus it is that God is at the same time "just, and the justifier of him that hath faith in Jesus" (Rom 3:26). He is faithful and righteous (or "just") to forgive us our sins, and to cleanse us from all unrighteousness" (1Jn 1:9). 
just: Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Lev 19:35,36; Dt 25:13-16; Am 8:5; Pro 11:1; 16:11; Ezk 45:9,10). It is demanded in courts, where the rights of rich and poor, Israelite and sojourner, are equally to be regarded. Neither station nor bribe nor popular clamour shall influence judge or witness (Dt 16:20, compare 16:18-20; Ex 23:1-3,6-9). In general this justice is contrasted with wickedness (Lk 18:2). In a larger sense justice is not only giving to others their rights, but involves the active duty of establishing their rights. Justice here becomes mercy. To "seek justice" means to relieve the oppressed, judge the fatherless, plead for the widow (Is 1:17; compare 11:4; Jer 22:15,16; Ps 82:2-4). The same idea appears in Dt 24:12,13; Ps 37:21,26; 112:4-6. Justice does not yet mean sinlessness or moral perfection. Job knows the sin in his heart (Job 13:23,26; 7:21), and yet speaks of himself as a just or righteous man (12:4; 13:18). The Psalmist confidently depends upon the righteousness of God though he knows that no man is righteous in God's sight (Ps 143:1,2; compare 7:8; 18:20-24). In relation to God, the just, or righteous, man is the one who holds to God and trusts in him (Ps 33:18-22). This is not the later legalism with its merit and reward. God's justice is not merely gracious, but redemptive. The judge is the Saviour. Thus it is that God is at the same time "just, and the justifier of him that hath faith in Jesus" (Rom 3:26). He is faithful and righteous (or "just") to forgive us our sins, and to cleanse us from all unrighteousness" (1Jn 1:9). 
King: The Hebrew word for king is melekh; its denominative malakh, "to reign" "to be king." The word is apparently derived from the mlkh which denotes: (1) "to possess," "to reign," inasmuch as the possessor is also "lord" and "ruler"; (2) "counsel," "to consult"; compare Latin, consul. If, as has been suggested, the root idea of "king" is "counsellor" and not "ruler," then the rise of the kingly office and power would be due to intellectual superiority rather than to physical skill. The first king of whom we read in the Bible was Nimrod (Gen 10:8-10), who was supposedly the founder of the Babylonian empire. According to Is 19:11, it was the pride of the Egyptian princes that they could trace their lineage to most ancient kings. The Canaanites and Philistines had kings as early as the times of Abraham (Gen 14:2; 20:2). Thus also the Edomites, who were related to Israel (Gen 36:31), the Moabites, and the Midianites had kings (Num 22:4; 31:8) earlier than the Israelites. In Gen 14:18 we read of Melchizedek, who was a priest, and king of Salem. At first the extent of the dominion of kings was often very limited, as appears from 70 of them being conquered by Adonibezek (Jdg 1:7), 31 by Joshua (Jos 12:7ff), and 32 being subject to Ben-hadad (1K 20:1). The earliest Biblical usage of this title "king," in consonance with the general oriental practice, denotes an absolute monarch who exercises unchecked control over his subjects. In this sense the title is applied to Yahweh, and to human rulers. No constitutional obligations were laid upon the ruler nor were any restrictions put upon his arbitrary authority. His good or bad conduct depended upon his own free will. The title "king" was applied also to dependent kings. In the New Testament it is used even for the head of a province (Rev 17:12). To distinguish him from the smaller and dependent kings, the king of Assyria bore the title "king of kings." In the New Testament Christ is king of truth, king of salvation (Mt 21:5; Zec 9:9); king of grace; king of peace (Lk 19:38; Heb 7:2); king of righteousness (Heb 1:8; 7:2); king of glory (Mt 25:31-34); king eternal; king of saints, king of the ages; king of kings (Rev 19:16). "Upon his head are many diadems" (Rev 19:12).
king: The Hebrew word for king is melekh; its denominative malakh, "to reign" "to be king." The word is apparently derived from the mlkh which denotes: (1) "to possess," "to reign," inasmuch as the possessor is also "lord" and "ruler"; (2) "counsel," "to consult"; compare Latin, consul. If, as has been suggested, the root idea of "king" is "counsellor" and not "ruler," then the rise of the kingly office and power would be due to intellectual superiority rather than to physical skill. The first king of whom we read in the Bible was Nimrod (Gen 10:8-10), who was supposedly the founder of the Babylonian empire. According to Is 19:11, it was the pride of the Egyptian princes that they could trace their lineage to most ancient kings. The Canaanites and Philistines had kings as early as the times of Abraham (Gen 14:2; 20:2). Thus also the Edomites, who were related to Israel (Gen 36:31), the Moabites, and the Midianites had kings (Num 22:4; 31:8) earlier than the Israelites. In Gen 14:18 we read of Melchizedek, who was a priest, and king of Salem. At first the extent of the dominion of kings was often very limited, as appears from 70 of them being conquered by Adonibezek (Jdg 1:7), 31 by Joshua (Jos 12:7ff), and 32 being subject to Ben-hadad (1K 20:1). The earliest Biblical usage of this title "king," in consonance with the general oriental practice, denotes an absolute monarch who exercises unchecked control over his subjects. In this sense the title is applied to Yahweh, and to human rulers. No constitutional obligations were laid upon the ruler nor were any restrictions put upon his arbitrary authority. His good or bad conduct depended upon his own free will. The title "king" was applied also to dependent kings. In the New Testament it is used even for the head of a province (Rev 17:12). To distinguish him from the smaller and dependent kings, the king of Assyria bore the title "king of kings." In the New Testament Christ is king of truth, king of salvation (Mt 21:5; Zec 9:9); king of grace; king of peace (Lk 19:38; Heb 7:2); king of righteousness (Heb 1:8; 7:2); king of glory (Mt 25:31-34); king eternal; king of saints, king of the ages; king of kings (Rev 19:16). "Upon his head are many diadems" (Rev 19:12).
Kingdom: See Biblical Teaching 62-63 and 110-113.
kingdom: See Biblical Teaching 62-63 and 110-113.
Kings: (Rei) Hebrew "friendly" 1) a person of David's court who remained loyal during Adonijah's rebellion (1K 1:8).
kings: (Rei) Hebrew "friendly" 1) a person of David's court who remained loyal during Adonijah's rebellion (1K 1:8).
Law: (1) Hebrew Torah, from yarah, the root meaning is "to throw"; hence the word means "to point out" (as by throwing out the hand), and so "to direct"; and torah is "direction." Torah may be simply "human direction," as the "law of thy mother" in Pro 1:8; but most often in the Old Testament it is the divine law. This shows that the end of the Law lay beyond the mere obedience to such and such rules, that end being instruction in the knowledge of God and of men's relation to him, and guidance in living as the children of such a God as he revealed himself to be. This is dwelt upon in the later Scriptures, notably in Ps 19 and Ps 119. In the completed Canon of the Old Testament, torah technically denotes the Pentateuch (Lk 24:44) as being that division of the Old Testament Scriptures which contains the text of the Law, and its history down to the death of Moses, the great lawgiver. (2) The Hebrew mitswah, "command" or, in the plural, "commands", is a term applied to the Law as indicating that it is a charge laid upon men as the expression of God's will, and therefore that it must be obeyed. (3) The Hebrew 'edhah, "witness," "testimony" (in plural "testimonies") is a designation of God's law as testifying the principles of his dealings with his people. So the ark of the covenant is called the "ark of the testimony" (Ex 25:22), as containing "the testimony" (Ex 25:16), i.e. the tables of the Law upon which the covenant was based. (4) The Hebrew mishpatim, "judgements"; mishpat in the singular sometimes means judgement in an abstract sense, as in Gen 18:19; Dt 32:4; sometimes the act of judging, as in Dt 16:18,19; 17:9; 24:17. (5)  The Hebrew chuqqim, "statutes", are laws immediately enacted by a lawgiver. Judgements and statutes" together comprise the whole law (Lev 18:4; Dt 4:1). So also we now distinguish between consuetudinary and statute law. (6) The Hebrew piqqudhim, "precepts". This term is found only in the Psalms. It seems to mean rules or counsels provided to suit the various circumstances in which men and women may be placed. Law in the Old Testament practically means the Law promulgated by Moses, with sundry later modifications or additions, rules as to which have been inserted in the record of the Mosaic law. The following are matters of pre-Mosaic law or custom to which allusion is made in Genesis and Exodus: the offering of sacrifice and the use of altars (Genesis, passim); the religious use of pillars (Gen 28:18); purification for sacrifice (Gen 35:2); tithes (Gen 14:20; 28:22); circumcision (Gen 17:10; Ex 4:25f); inquiry at a sanctuary (Gen 25:22); sacred feasts (Ex 5:1); priests (Ex 19:22); sacred oaths (Gen 14:22); marriage customs (Gen 16; 24; 25:6; 29:16-30); birthright (Gen 25:31-34); elders (Gen 24:2; 50:7; Ex 3:16); homicide (Gen 9:6). The Law reveals righteousness, the Law demands righteousness, the Law condemns for unrighteousness. The Law witnesses to the perfect righteousness of Christ. The righteousness secured by Christ meets all the requirements of the Law, while transcending it. That perfect righteousness secured apart from the Law, but satisfying to the Law, comes to men and women not through their relation to the Law, but through faith. 
law: (1) Hebrew Torah, from yarah, the root meaning is "to throw"; hence the word means "to point out" (as by throwing out the hand), and so "to direct"; and torah is "direction." Torah may be simply "human direction," as the "law of thy mother" in Pro 1:8; but most often in the Old Testament it is the divine law. This shows that the end of the Law lay beyond the mere obedience to such and such rules, that end being instruction in the knowledge of God and of men's relation to him, and guidance in living as the children of such a God as he revealed himself to be. This is dwelt upon in the later Scriptures, notably in Ps 19 and Ps 119. In the completed Canon of the Old Testament, torah technically denotes the Pentateuch (Lk 24:44) as being that division of the Old Testament Scriptures which contains the text of the Law, and its history down to the death of Moses, the great lawgiver. (2) The Hebrew mitswah, "command" or, in the plural, "commands", is a term applied to the Law as indicating that it is a charge laid upon men as the expression of God's will, and therefore that it must be obeyed. (3) The Hebrew 'edhah, "witness," "testimony" (in plural "testimonies") is a designation of God's law as testifying the principles of his dealings with his people. So the ark of the covenant is called the "ark of the testimony" (Ex 25:22), as containing "the testimony" (Ex 25:16), i.e. the tables of the Law upon which the covenant was based. (4) The Hebrew mishpatim, "judgements"; mishpat in the singular sometimes means judgement in an abstract sense, as in Gen 18:19; Dt 32:4; sometimes the act of judging, as in Dt 16:18,19; 17:9; 24:17. (5)  The Hebrew chuqqim, "statutes", are laws immediately enacted by a lawgiver. Judgements and statutes" together comprise the whole law (Lev 18:4; Dt 4:1). So also we now distinguish between consuetudinary and statute law. (6) The Hebrew piqqudhim, "precepts". This term is found only in the Psalms. It seems to mean rules or counsels provided to suit the various circumstances in which men and women may be placed. Law in the Old Testament practically means the Law promulgated by Moses, with sundry later modifications or additions, rules as to which have been inserted in the record of the Mosaic law. The following are matters of pre-Mosaic law or custom to which allusion is made in Genesis and Exodus: the offering of sacrifice and the use of altars (Genesis, passim); the religious use of pillars (Gen 28:18); purification for sacrifice (Gen 35:2); tithes (Gen 14:20; 28:22); circumcision (Gen 17:10; Ex 4:25f); inquiry at a sanctuary (Gen 25:22); sacred feasts (Ex 5:1); priests (Ex 19:22); sacred oaths (Gen 14:22); marriage customs (Gen 16; 24; 25:6; 29:16-30); birthright (Gen 25:31-34); elders (Gen 24:2; 50:7; Ex 3:16); homicide (Gen 9:6). The Law reveals righteousness, the Law demands righteousness, the Law condemns for unrighteousness. The Law witnesses to the perfect righteousness of Christ. The righteousness secured by Christ meets all the requirements of the Law, while transcending it. That perfect righteousness secured apart from the Law, but satisfying to the Law, comes to men and women not through their relation to the Law, but through faith. 
Lazarus: Whom Jesus rose from death: (Jn_11,1) - (Jn_14,1); (Jn_12,1). The same name will be given to the poor of the parable narrated in (Lk_16,20).
Liturgy: Greek leitourgia, from root "to perform public functions," worship, relieve, obey, minister, and hence, a priestly or charitable (liturgy), "service". At Athens, a liturgy was a public duty, which the richer citizens discharged at their own expense. In the Bible liturgy generally means any service or ministration (Rom 15:27), help or the public service of the gods performed by an individual: the service or ministry of priests. In the New Testament liturgy means religious service or to perform religious rites as part of one's duties or as the result of one's role (Heb 10:11; Lk 1:23) - as the ritual activity of priests (priestly) service (Lk 1:23); as the activity of Christians service (Php 2:30); ministry (Heb 8:6). The Greek latreia, from root meaning "to render religious homage," means humble service to God, and so worship (Jn 16:2; Rom 9:4; 12:1; Heb 9:1; 9:6). 
liturgy: Greek leitourgia, from root "to perform public functions," worship, relieve, obey, minister, and hence, a priestly or charitable (liturgy), "service". At Athens, a liturgy was a public duty, which the richer citizens discharged at their own expense. In the Bible liturgy generally means any service or ministration (Rom 15:27), help or the public service of the gods performed by an individual: the service or ministry of priests. In the New Testament liturgy means religious service or to perform religious rites as part of one's duties or as the result of one's role (Heb 10:11; Lk 1:23) - as the ritual activity of priests (priestly) service (Lk 1:23); as the activity of Christians service (Php 2:30); ministry (Heb 8:6). The Greek latreia, from root meaning "to render religious homage," means humble service to God, and so worship (Jn 16:2; Rom 9:4; 12:1; Heb 9:1; 9:6). 
Malachi: Nothing is known of the person of Malachi. Because his name does not occur elsewhere, some scholars indeed doubt whether "Malachi" is intended to be the personal name of the prophet. But none of the other prophetic books of the Old Testament is anonymous. The Hebrew form mal'akhi, signifies "my messenger"; it occurs again in Mal 3:1; compare 2:7. But this form of itself would hardly be appropriate as a proper name without some additional syllable such as Yah, whence mal'akhiah, i.e. "messenger of Yahweh." The Septuagint translates the last clause of Mal 1:1, "by the hand of his messenger," and the Targum reads, "by the hand of my angel, whose name is called Ezra the scribe." Jerome likewise testifies that the Jews of his day ascribed this last book of prophecy to Ezra. Certain traditions ascribe the book to Zerubbabel and Nehemiah; others, still, to Malachi, whom they designate as a Levite and a member of the Great Synagogue. 
Man: Hebrew 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the (red) earth. It is also the generic name of the human race (Gen 1:26,27; 5:2; 8:21; Dt 8:3). Its equivalents are the Latin homo and the Greek anthropos (Mt 5:13,16). It denotes also man in opposition to woman (Gen 3:12; Mt 19:10). The Hebrew 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1S 17:33; Mt 14:21), a husband (Gen 3:16). The Hebrew 'enosh, man as mortal, transient, perishable (2Chr 14:11; Is 8:1; Job 15:14; Ps 8:4; 9:19,20; 103:15). It is applied to women (Jos 8:25). The Hebrew geber, man with reference to his strength, as distinguished from women (Dt 22:5) and from children (Ex 12:37), a husband (Pro 6:34). The Hebrew methim, men as mortal (Is 41:14) and as opposed to women and children (Dt 3:6; Job 11:3; Is 3:25). It is basic to the Old Testament conception of man, that he is a creature (Gen 1:26f; 2:7ff). From creation follows an unconditioned obligation imposed by the divine will. Man is clay which lives by the breath of God (Gen 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen 2:7; Ecl 12:7; 2Cor 5:1-8). The words translated *"spirit" and "soul," in 1Thes 5:23 and Heb 4:12 are used interchangeably (Mt 10:28; 16:26; 1P 1:22). The spirit (Greek  pneuma) is the soul as rational; the "soul" (Greek  psuche) is the same, considered as the animating and vital principle of the body. Man is made in the image and likeness of God (Gen 1:26f) which raises him and her above the level of the beasts (Gen 1:28), in knowledge (Col 3:10), righteousness, and holiness (Eph 4:24). He is created bisexual (Gen 1:27; 2:20ff). From this difference arises the fundamental form of society, marriage and family. Without the security of family, tribal or political society man and woman cannot even survive, much less attain the degree of happiness and fulfilment which they ought to expect. Man is mortal, and man in sinful; in the Old Testament these two limitations go together (Gen 3). But the New Testament adds particularly the concept of the "new man" who receives a new life by his incorporation in Christ. The "old man" is the slave of sin (Rom 6:6); this old man must be put off (Eph 4:22; Col 3:9). The new man is created through the death of Christ (Eph 2:15), and it is the new man who is created in the likeness of God, as man was originally created in God's likeness (Gen 1:26f; Eph 4:24; Col 3:10). The new man living by the new life is the spiritual man (1Cor 3:3), "the inner man" of faith (1Cor 15:32), while "the outer man" is the psychophysiological totality which is subject to mortality (2Cor 4:16). 
man: Hebrew 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the (red) earth. It is also the generic name of the human race (Gen 1:26,27; 5:2; 8:21; Dt 8:3). Its equivalents are the Latin homo and the Greek anthropos (Mt 5:13,16). It denotes also man in opposition to woman (Gen 3:12; Mt 19:10). The Hebrew 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1S 17:33; Mt 14:21), a husband (Gen 3:16). The Hebrew 'enosh, man as mortal, transient, perishable (2Chr 14:11; Is 8:1; Job 15:14; Ps 8:4; 9:19,20; 103:15). It is applied to women (Jos 8:25). The Hebrew geber, man with reference to his strength, as distinguished from women (Dt 22:5) and from children (Ex 12:37), a husband (Pro 6:34). The Hebrew methim, men as mortal (Is 41:14) and as opposed to women and children (Dt 3:6; Job 11:3; Is 3:25). It is basic to the Old Testament conception of man, that he is a creature (Gen 1:26f; 2:7ff). From creation follows an unconditioned obligation imposed by the divine will. Man is clay which lives by the breath of God (Gen 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen 2:7; Ecl 12:7; 2Cor 5:1-8). The words translated *"spirit" and "soul," in 1Thes 5:23 and Heb 4:12 are used interchangeably (Mt 10:28; 16:26; 1P 1:22). The spirit (Greek  pneuma) is the soul as rational; the "soul" (Greek  psuche) is the same, considered as the animating and vital principle of the body. Man is made in the image and likeness of God (Gen 1:26f) which raises him and her above the level of the beasts (Gen 1:28), in knowledge (Col 3:10), righteousness, and holiness (Eph 4:24). He is created bisexual (Gen 1:27; 2:20ff). From this difference arises the fundamental form of society, marriage and family. Without the security of family, tribal or political society man and woman cannot even survive, much less attain the degree of happiness and fulfilment which they ought to expect. Man is mortal, and man in sinful; in the Old Testament these two limitations go together (Gen 3). But the New Testament adds particularly the concept of the "new man" who receives a new life by his incorporation in Christ. The "old man" is the slave of sin (Rom 6:6); this old man must be put off (Eph 4:22; Col 3:9). The new man is created through the death of Christ (Eph 2:15), and it is the new man who is created in the likeness of God, as man was originally created in God's likeness (Gen 1:26f; Eph 4:24; Col 3:10). The new man living by the new life is the spiritual man (1Cor 3:3), "the inner man" of faith (1Cor 15:32), while "the outer man" is the psychophysiological totality which is subject to mortality (2Cor 4:16). 
Manasseh: The ancestor, son of Joseph , after whom came the tribe of the same name: (Gen_41,50) - (Gen_41,51); (Gen_48,1) - (Gen_48,20).
Mary: (Of Cleopas) (Mt_27,56); (Mt_28,1); (Jn_19,25). Mary Magdalene: (Mt_27,56) - (Mt_27,61); (Mt_28,1); (Lk_8,2); (Lk_24,10); (Jn_12,3); (Jn_19,25); (Jn_20,1), (Jn_20,11). Mary: Mother of Jesus See Biblical Teaching 106 to 108. (Acts_1,14). Mary: Mother of John Mark: (Acts_12,12).
Matatias: (Mattathias) Hero of the faith at the times of the Syrian empire: (1Mac_2,1).
Micah: Hebrew mikhah, Meichaias; an abbreviation for Micaiah (Jer 26:18), and this again of the longer form of the word in 2Chr 17:7 (compare 1K 22:8). A frequently occurring Old Testament name occasionally contracted to MICA or MICAH, or Michaiah. This name signifies "who is like Yah?" (compare Michael, equal to "who is like El?" i.e. God). (1) As this name occurs not infrequently, he is called the "Morashtite," i.e. born in Moresheth. He calls his native city, in Mic 1:14, Moresheth-gath, because it was situated near the Philistine city of Gath. The prophet is not to be confounded with Micah ben Imla, in 1K 22:8, an older prophet of the Northern Kingdom. Micah is, then, a younger contemporary of Isaiah, and, like the latter, he prophesied in Judah, perhaps also in Jerusalem. To the writings of this great prophet his book bears a close resemblance both in form and in contents, although he did not, as was the case with Isaiah, come into personal contact with the kings and make his influence felt in political affairs. (2) Micah is also the name of the chief character of an episode given as an appendix to the Book of Judges (Jdg 17; 18). Micah, a dweller in Mt. Ephraim, was the founder and owner of a small sanctuary with accessories for worship (Jdg 17:1-5), for which he hired as priest a Judean Levite (Jdg 17:7-13). 
Mount: The commonest Hebrew word is har (also harar, and herer), which is rendered "hill," "mount" or "mountain." It occurs several hundreds of times: e.g. Gen 7:19, mountains covered by flood; Ex 24:4, Horeb; Jos 18:14, mountain before Beth-horon; Jdg 16:3, mountain before Hebron; Ps 95:4; 121:1. "Hill" remains in Dt 11:11; 1K 20:23; Ps 2:6, "my holy hill of Zion"; 98:8, "hills sing for joy." The Greek word oros, is perhaps etymologically akin to har. It occurs often in the New Testament, and is usually translated "mount" or "mountain": Mt 5:14; Lk 4:29; 9:37; in Lk 9:37, "when they were come down from the mountain" (of the transfiguration). The derivative oreinos, "hill country," occurs in Lk 1:39,65. The mountains and hills of Palestine are the features of the country, and were much in the thoughts of the Biblical writers. To the Biblical writers the mountains are symbols of eternity (Gen 49:26; Dt 33:15; Job 15:7; Hb 3:6). They are strong and steadfast, but they too are the creation of God, and they manifest his power (Ps 18:7; 97:5; Is 40:12; 41:15; 54:10; Jer 4:24; Nah 1:5; Hb 3:6). The hills were places of heathen sacrifice (Dt 12:2; 1K 11:7; 2K 16:4; 17:10; Ezk 6:13; Hos 4:13), and also of sacrifice to Yahweh (Gen 22:2; 31:54; Jos 8:30). Zion is the hill of the Lord (Ps 2:6; 135:21; Is 8:18; Jl 3:21; Mic 4:2). See also "mountain of the east" (Gen 10:30); "mountains of the leopards" (Song 4:8); "rocks of the wild goats" (1S 24:2); "hill of the foreskins" (Gibeah-haaraloth) (Jos 5:3); "mountains of brass" (Zec 6:1); "hill of God" (Gibeah of God) (1S 10:5); "hill of Yahweh" (Ps 24:3); "mount of congregation" (Is 14:13); see also Mt 4:8; 5:1; 14:23; 15:29; 17:1; 28:16; Lk 8:32; Gal 4:25. 
mount: The commonest Hebrew word is har (also harar, and herer), which is rendered "hill," "mount" or "mountain." It occurs several hundreds of times: e.g. Gen 7:19, mountains covered by flood; Ex 24:4, Horeb; Jos 18:14, mountain before Beth-horon; Jdg 16:3, mountain before Hebron; Ps 95:4; 121:1. "Hill" remains in Dt 11:11; 1K 20:23; Ps 2:6, "my holy hill of Zion"; 98:8, "hills sing for joy." The Greek word oros, is perhaps etymologically akin to har. It occurs often in the New Testament, and is usually translated "mount" or "mountain": Mt 5:14; Lk 4:29; 9:37; in Lk 9:37, "when they were come down from the mountain" (of the transfiguration). The derivative oreinos, "hill country," occurs in Lk 1:39,65. The mountains and hills of Palestine are the features of the country, and were much in the thoughts of the Biblical writers. To the Biblical writers the mountains are symbols of eternity (Gen 49:26; Dt 33:15; Job 15:7; Hb 3:6). They are strong and steadfast, but they too are the creation of God, and they manifest his power (Ps 18:7; 97:5; Is 40:12; 41:15; 54:10; Jer 4:24; Nah 1:5; Hb 3:6). The hills were places of heathen sacrifice (Dt 12:2; 1K 11:7; 2K 16:4; 17:10; Ezk 6:13; Hos 4:13), and also of sacrifice to Yahweh (Gen 22:2; 31:54; Jos 8:30). Zion is the hill of the Lord (Ps 2:6; 135:21; Is 8:18; Jl 3:21; Mic 4:2). See also "mountain of the east" (Gen 10:30); "mountains of the leopards" (Song 4:8); "rocks of the wild goats" (1S 24:2); "hill of the foreskins" (Gibeah-haaraloth) (Jos 5:3); "mountains of brass" (Zec 6:1); "hill of God" (Gibeah of God) (1S 10:5); "hill of Yahweh" (Ps 24:3); "mount of congregation" (Is 14:13); see also Mt 4:8; 5:1; 14:23; 15:29; 17:1; 28:16; Lk 8:32; Gal 4:25. 
Nathan: Prophet of David. See (2S_7,3) - (2S_7,17); (2S_12,1); (1K_1,11).
Nehemiah: This Hebrew name means "comforted by Yahweh". Nehemias is a Greek form of the Hebrew Nehemiah. (1) Neemias, one of the leaders of the return under Zerubbabel ("Nehemiah" of Ezra 2:2; Ne 7:7). (2) Neemias, or Naimias, the prophet Nehemiah (also Atharias). Neither Nehemias nor Atharias is found in Ezra 2:63 = Ne 7:65, but ha-tirshatha' = Tirshatha, "the governor," by whom Zerubbabel must be intended. Thus, the Hebrew word for "governor" has been converted into a proper name. The books of Ezra and Nehemiah, by whomsoever written, are properly so named according to analogy from the principal persons mentioned in them. In the Hebrew Bibles, the former is headed simply, Ezra, and the latter, Nehemiah. The two books are counted in the Talmud, in Josephus, and in the Canon of Melito, 171 AD, as one, and are so treated also in the subscription of the Massoretic Text. In the Septuagint, Ezra-Nehemiah is called Esdras B, while an apocryphal Book of Ezra is called Esdras A. In the catalogues of the Old Testament writings handed down to us by the Fathers (Origen, Cyril, Melito, Jerome and the Council of Laodicea) our Ezra is called 1 Ezra; Nehemiah, 2 Ezra.
Nomads: A human group which changes the area it lives in seasonally, within a larger territory. The word does not occur in the Bible, for nomadic groups are given specific names. Cain was the first 'wanderer' mentioned (Gen 4), and ancestors of several nomadic groups are named in Gen 10. Abraham may have been settled in Ur before he began his nomadic life, but as he is called a Hebrew he could have been one of the nomadic Habiru who lived outside the city. The Israelites entered Canaan as a nomadic people who had even agriculture yet to learn, and with a religious self-consciousness that restrained them from too close relations with their neighbours. They took up temporary nomadic life in the desert after they fled the settled existence of Egypt at the Exodus; it clearly left its mark on the national memory for even in the settled life of Canaan Israelite homes were sometimes called "tents" (e.g. Jdg 20:8). The change from the nomad life of the desert to the agricultural conditions of Canaan involved some change in religion. Yahweh, the God of flocks and wars, had to be recognised as the God of the vintage and the harvest. Nomadic groups depend for their livelihood on their flocks and herds of animals, and hence their movements are determined by the need for pasture. Nomadic live encourages members of a tribe to mutual dependence, and this combined with a consciousness of descent from a common ancestor breeds a strong sense of group solidarity. In the Bible, the ideal nomadic life is used as a picture of spiritual health (Hos 2:14f; Am 3:15). In the New Testament Jesus warned against the danger of accumulating possessions (Mt 6:25ff) and the apostles pictured the church as a travelling band of nomads with no permanent city in this world (1P 2:11; Heb 11:13ff; 13:14). 
nomads: A human group which changes the area it lives in seasonally, within a larger territory. The word does not occur in the Bible, for nomadic groups are given specific names. Cain was the first 'wanderer' mentioned (Gen 4), and ancestors of several nomadic groups are named in Gen 10. Abraham may have been settled in Ur before he began his nomadic life, but as he is called a Hebrew he could have been one of the nomadic Habiru who lived outside the city. The Israelites entered Canaan as a nomadic people who had even agriculture yet to learn, and with a religious self-consciousness that restrained them from too close relations with their neighbours. They took up temporary nomadic life in the desert after they fled the settled existence of Egypt at the Exodus; it clearly left its mark on the national memory for even in the settled life of Canaan Israelite homes were sometimes called "tents" (e.g. Jdg 20:8). The change from the nomad life of the desert to the agricultural conditions of Canaan involved some change in religion. Yahweh, the God of flocks and wars, had to be recognised as the God of the vintage and the harvest. Nomadic groups depend for their livelihood on their flocks and herds of animals, and hence their movements are determined by the need for pasture. Nomadic live encourages members of a tribe to mutual dependence, and this combined with a consciousness of descent from a common ancestor breeds a strong sense of group solidarity. In the Bible, the ideal nomadic life is used as a picture of spiritual health (Hos 2:14f; Am 3:15). In the New Testament Jesus warned against the danger of accumulating possessions (Mt 6:25ff) and the apostles pictured the church as a travelling band of nomads with no permanent city in this world (1P 2:11; Heb 11:13ff; 13:14).
Othniel: Hebrew 'othni'el, "lion of God", the first of the judges, a hero in Israel, son of Kenaz, Caleb's younger brother. He conquered Kiriath-sepher, later known as Debir, in the territory of Judah in the days of Joshua, and was given the daughter of Caleb, Achsah, to wife as a reward (Jos 15:17; compare Jdg 1:13). Othniel was raised up to be the deliverer of the Israelites. He is the only judge mentioned connected with the tribe of Judah. Under him the land had rest forty years. 
Paul: His life: (Acts_22,1); (Phil_ 3,4) - (Phil_ 3,11); (Acts_7,58); (Acts_8,3); (Acts_26,9); His conversion: (Acts_9,1); (Gal_1,15); (1Tim_1,12); His missions: (Acts_9,23); (Acts_11,25); (Acts_13,1) - (Acts_13,21); (2Cor_11,1). Trip to Rome: (Acts_21,1).
Pekah: Hebrew "open-eyed", the son of Remaliah a captain in the army of Pekahiah, king of Israel, whom he slew, with the aid of a band of Gileadites, and succeeded on the throne (2K 15:25; 740-731 BC). Seventeen years after this he entered into an alliance with Rezin, king of Syria, and took part with him in besieging Jerusalem (2K 15:37; 16:5). But Tiglath-pilser, who was in alliance with Ahaz, king of Judah, came up against Pekah, and carried away captive many of the inhabitants of his kingdom (2K 15:29). This was the beginning of the "Captivity" (2K 15:30 16:1-9; compare Is 7:16; 8:4; 9:12).
Penuel: Hebrew peni'el, "face of God"; Greek: Eidos theou. (1) This is the form of the name of a place in Gen 32:30. The name is said to have been given to the place by Jacob after his night of wrestling by the river Jabbok, because, as he said, "I have seen God face to face." In later times a city with a strong tower stood upon it. This lay in the line of Gideon's pursuit of the Midianites. When he returned victorious, he beat down the place because of the churlishness of the inhabitants (Jdg 8:8,9,17). It was one of the towns "built" or fortified by Jeroboam (1K 12:25). (2) Chief of Gedor (1Chr 4:4). (3) A Benjamite (1Chr 8:25).
Peoples:In the Old Testament, 'am, is the most common word for 'people' (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pro 14:28; Ps 44:12-14). The plural "peoples" is used where other nations than Israel are in question (Ps 67:4; Is 55:4; 60:2; Ps 33:10-12; Ps 77:14-15). In the New Testament, laos, is the most common word, with ochlos, "multitude," "people" (Lk 7:12; Acts 11:24,26; 19:26); "the common people", ho polus ochlos (Mk 12:37; Jn 12:9,12); "crowd" (Mt 9:23,25; Acts 21:35). The only special use of "people" that calls for attention is the phrase "people of the land." This may mean simply "inhabitants," as Ezk 12:19; 33:2; 39:13; but in 2K 11:14, and the parallel in 2 Chronicles, it means the people as contrasted with the king, while in Jer 1:18, and in Ezk 7:27; 22:29; 46:3,9, it means the common people as distinguished from the priests and the aristocracy. A different usage is that for the heathen (Gen 23:7,12,13; Num 14:9) or half-heathen (Ezra 9:1,2; 10:2,11; Ne 10:28-31) inhabitants of Palestine (compare Jn 7:49). 
peoples:In the Old Testament, 'am, is the most common word for 'people' (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pro 14:28; Ps 44:12-14). The plural "peoples" is used where other nations than Israel are in question (Ps 67:4; Is 55:4; 60:2; Ps 33:10-12; Ps 77:14-15). In the New Testament, laos, is the most common word, with ochlos, "multitude," "people" (Lk 7:12; Acts 11:24,26; 19:26); "the common people", ho polus ochlos (Mk 12:37; Jn 12:9,12); "crowd" (Mt 9:23,25; Acts 21:35). The only special use of "people" that calls for attention is the phrase "people of the land." This may mean simply "inhabitants," as Ezk 12:19; 33:2; 39:13; but in 2K 11:14, and the parallel in 2 Chronicles, it means the people as contrasted with the king, while in Jer 1:18, and in Ezk 7:27; 22:29; 46:3,9, it means the common people as distinguished from the priests and the aristocracy. A different usage is that for the heathen (Gen 23:7,12,13; Num 14:9) or half-heathen (Ezra 9:1,2; 10:2,11; Ne 10:28-31) inhabitants of Palestine (compare Jn 7:49). 
Peter: (Jn_1,42); (Mt_4,18); (Lk_9,1). Peter, James and John: (Mk_5,37); (Mk_9,2); (Mk_13,3); (Mk_14,33). Promises to Peter: (Mt_16,13); (Jn_21,15); Faith of Peter: (Jn_6,68); (Lk_9,18); (Lk_22,31). Denial of Peter: (Mk_14,53). His apostolate: (Acts_1,13) - (Acts_1,15); (Acts_2,14) - (Acts_2,41); chap. (Acts_3,1) - (Acts_12,1); (Acts_15,7); (1P_1,1); (2P_1,1). See also Cephas.
Pharise: The Pharisees (or separated) was one of the branches issued from the movement of Hasideans, or Hasidim, who had renewed the spirit of the faith a century and a half before ((1Mac_2,42)). This lay-people gave little importance to the cult of the Temple and much more to the practice of the Law. They stressed a great deal on the responsibility of the individual who is saved, in fact, by his/her own merits, under the just eyes of a God who rewards the good deeds. They represented the party (and the sect) of the pures ((Mt_16,6); (Mt_23,1); (Mk_8,1) and notes. Quite a Number of the teachers of the Law belonged to this party ((Mk_2,16)). After only one century they had already their place in the Sanhedrin side by side with the Sadducees ((Acts_23,7)). After the national tragedy of the year 70 they became the unquestionable guides of the nation and it was, then, that they excluded from the Jewish community those who had received baptism.
pharise: The Pharisees (or separated) was one of the branches issued from the movement of Hasideans, or Hasidim, who had renewed the spirit of the faith a century and a half before ((1Mac_2,42)). This lay-people gave little importance to the cult of the Temple and much more to the practice of the Law. They stressed a great deal on the responsibility of the individual who is saved, in fact, by his/her own merits, under the just eyes of a God who rewards the good deeds. They represented the party (and the sect) of the pures ((Mt_16,6); (Mt_23,1); (Mk_8,1) and notes. Quite a Number of the teachers of the Law belonged to this party ((Mk_2,16)). After only one century they had already their place in the Sanhedrin side by side with the Sadducees ((Acts_23,7)). After the national tragedy of the year 70 they became the unquestionable guides of the nation and it was, then, that they excluded from the Jewish community those who had received baptism.
Pharisees: The Pharisees (or separated) was one of the branches issued from the movement of Hasideans, or Hasidim, who had renewed the spirit of the faith a century and a half before ((1Mac_2,42)). This lay-people gave little importance to the cult of the Temple and much more to the practice of the Law. They stressed a great deal on the responsibility of the individual who is saved, in fact, by his/her own merits, under the just eyes of a God who rewards the good deeds. They represented the party (and the sect) of the pures ((Mt_16,6); (Mt_23,1); (Mk_8,1) and notes. Quite a Number of the teachers of the Law belonged to this party ((Mk_2,16)). After only one century they had already their place in the Sanhedrin side by side with the Sadducees ((Acts_23,7)). After the national tragedy of the year 70 they became the unquestionable guides of the nation and it was, then, that they excluded from the Jewish community those who had received baptism.
pharisees: The Pharisees (or separated) was one of the branches issued from the movement of Hasideans, or Hasidim, who had renewed the spirit of the faith a century and a half before ((1Mac_2,42)). This lay-people gave little importance to the cult of the Temple and much more to the practice of the Law. They stressed a great deal on the responsibility of the individual who is saved, in fact, by his/her own merits, under the just eyes of a God who rewards the good deeds. They represented the party (and the sect) of the pures ((Mt_16,6); (Mt_23,1); (Mk_8,1) and notes. Quite a Number of the teachers of the Law belonged to this party ((Mk_2,16)). After only one century they had already their place in the Sanhedrin side by side with the Sadducees ((Acts_23,7)). After the national tragedy of the year 70 they became the unquestionable guides of the nation and it was, then, that they excluded from the Jewish community those who had received baptism.
Phylacteries: Greek phulakteria; i.e., "defences" or "protections", called by modern Jews tephillin ("prayers") are mentioned only in (Mt 23:5). They consisted of strips of parchment on which were inscribed these four texts: (1) Ex 13:1-10; (2) Ex 13:11-16; (3) Dt 6:4-9; (4) Dt 11:18-21 and which were enclosed in a square leather case, on one side of which was inscribed the Hebrew letter shin. This case was fastened by certain straps to the forehead just between the eyes. Another form of the phylactery consisted of two rolls of parchment, on which the same texts were written, enclosed in a case of black calfskin. This was worn on the left arm near the elbow, to which it was bound by a thong.
Priests: (High Priest) From the times of the Kingdom of Salomon, this term designates the chief of the priests and the one responsible for the service of the temple. He is considered as successor of Aaron ((Lev_8,1) - (Lev_10,1)) After the returning from the exile, the High Priest becomes the chief of the Jewish community); see notes (1Mac_10,15). At the times of Jesus, he will be also the president of Sanhedrin or Great Council. The gospels speaks also of the "High Priests", the main chiefs of the service of the temple.
priests: (High Priest) From the times of the Kingdom of Salomon, this term designates the chief of the priests and the one responsible for the service of the temple. He is considered as successor of Aaron ((Lev_8,1) - (Lev_10,1)) After the returning from the exile, the High Priest becomes the chief of the Jewish community); see notes (1Mac_10,15). At the times of Jesus, he will be also the president of Sanhedrin or Great Council. The gospels speaks also of the "High Priests", the main chiefs of the service of the temple.
Promise: Hebrew dabhar, "speaking," "speech," and 'amar, "to say"; in the New Testament epaggelia, and the verbs epaggellomai. Promise holds an important place in the Scriptures and in the development of the religion that culminated in Christ. The Bible is indeed full of precious great promises (2P 1:4), although the word "promise" is not always used in connection with them. Of the more outstanding promises of the Old Testament may be mentioned: (1) the proto-evangelium (Gen 3:15); (2) the promise to Noah no more to curse the ground (Gen 8:21,22; 9:1-17); (3) the promise to Abraham to make of him a great nation in whom all families of the earth should be blessed (Gen 12:2,7), often referred to in the Old Testament (Ex 12:25; Dt 1:8,11; 6:3; 9:28); (4) the promise to David to continue his house on the throne (2S 7:12,13,18; 1K 2:24); (5) the promise of restoration of Israel, of the Messiah, of the new and everlasting kingdom, of the new covenant and outpouring of the Spirit (Is 2:2-5; 4:2; 55:5; 66:13; Jer 31:31-34; 32:37-42; 33:14; Ezk 36:22-31; 37:11 f; 39:25f). In the New Testament these promises are founded on, and regarded as having their true fulfilment in Christ and those who are his (2Cor 1:20; Eph 3:6). The promise of the Spirit is spoken of by Jesus as "the promise of my Father" (Lk 24:49; Acts 1:4), and this was regarded as fulfilled at Pentecost. The promise of a Saviour of the seed of David is regarded as fulfilled in Christ (Acts 13:23,32; 26:6; Rom 1:2; 4:13; 9:4). The New Testament promises include blessings and hopes, among them "life," "eternal life" (1Tim 4:8; 6:19; 2Tim 1:1; Jas 1:12), the "kingdom" (Jas 2:5), Christ's "coming" (2P 3:9), "new heavens and a new earth" (2P 3:13). 
promise: Hebrew dabhar, "speaking," "speech," and 'amar, "to say"; in the New Testament epaggelia, and the verbs epaggellomai. Promise holds an important place in the Scriptures and in the development of the religion that culminated in Christ. The Bible is indeed full of precious great promises (2P 1:4), although the word "promise" is not always used in connection with them. Of the more outstanding promises of the Old Testament may be mentioned: (1) the proto-evangelium (Gen 3:15); (2) the promise to Noah no more to curse the ground (Gen 8:21,22; 9:1-17); (3) the promise to Abraham to make of him a great nation in whom all families of the earth should be blessed (Gen 12:2,7), often referred to in the Old Testament (Ex 12:25; Dt 1:8,11; 6:3; 9:28); (4) the promise to David to continue his house on the throne (2S 7:12,13,18; 1K 2:24); (5) the promise of restoration of Israel, of the Messiah, of the new and everlasting kingdom, of the new covenant and outpouring of the Spirit (Is 2:2-5; 4:2; 55:5; 66:13; Jer 31:31-34; 32:37-42; 33:14; Ezk 36:22-31; 37:11 f; 39:25f). In the New Testament these promises are founded on, and regarded as having their true fulfilment in Christ and those who are his (2Cor 1:20; Eph 3:6). The promise of the Spirit is spoken of by Jesus as "the promise of my Father" (Lk 24:49; Acts 1:4), and this was regarded as fulfilled at Pentecost. The promise of a Saviour of the seed of David is regarded as fulfilled in Christ (Acts 13:23,32; 26:6; Rom 1:2; 4:13; 9:4). The New Testament promises include blessings and hopes, among them "life," "eternal life" (1Tim 4:8; 6:19; 2Tim 1:1; Jas 1:12), the "kingdom" (Jas 2:5), Christ's "coming" (2P 3:9), "new heavens and a new earth" (2P 3:13). 
Prophet: See special introduction just before Isaiah.
prophet: See special introduction just before Isaiah.
Prophets: See special introduction just before Isaiah.
prophets: See special introduction just before Isaiah.
Rachel: Favorite wife of Jacob: (Gen_29,15); (Gen_29,29) and (Gen_29,30); (Gen_35,16); (Jer_31,15); (Mt_2,18).
Risen: (Resurrection) In the New Testament anastasis, with verbs anistemi, "stand up," and egeiro, "raise." There is no technical term in the Old Testament, but in Is 26:19 are found the verbs chayah, "live," kum "rise," qits "awake". Resurrection of the body was the form immortality took. As the saint was to find his happiness in the nation, he must be restored to the nation; and the older views did not point toward pure soul-immortality. The "shades" led a wretched existence; and Paul himself shudders at the thought of "nakedness" (2Cor 5:3). The nephesh and ruach were uncertain quantities ("soul," Rev 6:9; 20:4; "spirit," Heb 12:23; 1P 3:19; Paul avoids any term in 1Cor 15, and in 2Cor 5 says: "I"). The Sadducees assumed that resurrection implies simply a resuscitation to a resumption of human functions. Their error lay in the low idea of God. For the Scriptures teach a God whose ability and willingness to care for his creatures are so unlimited that the destiny he has prepared for them is caricatured if conceived in any terms but the absolutely highest. Hence, there follows not only the truth of the resurrection, but a resurrection to a state as far above the sexual sphere as that of the angels. However, the argument seems to touch only the resurrection of the righteous (compare Lk 14:14). But that Luke thought of so limiting the resurrection is disproved by Acts 24:15. Similarly in Mt 8:11 parallel Lk 13:28; Mk 13:27 parallel Mt 24:31. But, as a feature in the Judgement, the resurrection of all men and women is taught. Then the men of Sodom, Tyre, Nineveh appear (Mt 11:22,24; 12:41,42 parallel Lk 10:14; 11:32), and those cast into Gehenna are represented as having a body (Mk 9:43-47; Mt 5:29,30; 10:28; 18:8,9). And at the great final assize (Mt 25:31-46) all men and women appear. In the Fourth Gospel a similar distinction is made (Jn 6:39,40,44,54; 11:25), the resurrection of the righteous, based on their union with God through Christ and heir present possession of this union, and (in Jn 5:28,29) the general resurrection to judgement (compare the Apocryphal 4Mac 7:18,19; 16:25). 
risen: (Resurrection) In the New Testament anastasis, with verbs anistemi, "stand up," and egeiro, "raise." There is no technical term in the Old Testament, but in Is 26:19 are found the verbs chayah, "live," kum "rise," qits "awake". Resurrection of the body was the form immortality took. As the saint was to find his happiness in the nation, he must be restored to the nation; and the older views did not point toward pure soul-immortality. The "shades" led a wretched existence; and Paul himself shudders at the thought of "nakedness" (2Cor 5:3). The nephesh and ruach were uncertain quantities ("soul," Rev 6:9; 20:4; "spirit," Heb 12:23; 1P 3:19; Paul avoids any term in 1Cor 15, and in 2Cor 5 says: "I"). The Sadducees assumed that resurrection implies simply a resuscitation to a resumption of human functions. Their error lay in the low idea of God. For the Scriptures teach a God whose ability and willingness to care for his creatures are so unlimited that the destiny he has prepared for them is caricatured if conceived in any terms but the absolutely highest. Hence, there follows not only the truth of the resurrection, but a resurrection to a state as far above the sexual sphere as that of the angels. However, the argument seems to touch only the resurrection of the righteous (compare Lk 14:14). But that Luke thought of so limiting the resurrection is disproved by Acts 24:15. Similarly in Mt 8:11 parallel Lk 13:28; Mk 13:27 parallel Mt 24:31. But, as a feature in the Judgement, the resurrection of all men and women is taught. Then the men of Sodom, Tyre, Nineveh appear (Mt 11:22,24; 12:41,42 parallel Lk 10:14; 11:32), and those cast into Gehenna are represented as having a body (Mk 9:43-47; Mt 5:29,30; 10:28; 18:8,9). And at the great final assize (Mt 25:31-46) all men and women appear. In the Fourth Gospel a similar distinction is made (Jn 6:39,40,44,54; 11:25), the resurrection of the righteous, based on their union with God through Christ and heir present possession of this union, and (in Jn 5:28,29) the general resurrection to judgement (compare the Apocryphal 4Mac 7:18,19; 16:25). 
Ruth: "A friend", a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. Though not of the chosen race, was, like the Canaanitess Tamar (Gen 38:29; Mt 1:3) and the Canaanitess Rahab (Mt 1:5) privileged to become the ancestress of David, and so of 'great David's greater Son' (Ru 4:18-22; Mt 1:5).
Sacrifice: There are several terms in Hebrew to express "sacrifice": zebhach, "sacrifice"; 'olah, "burnt offering"; chata'ah, chatta'th, "sin offering"; 'asham, "guilt" or "trespass offering"; shelem, shelamim, "peace offerings"; minchah, "offering," "present"; zebhach shelamim, "sacrifice of peace offerings"; zebhach ha-todhah, "thank offerings"; zebhach nedhabhah, "free-will offerings"; zebhach nedher, "votive offerings"; tenuphah, "wave offering"; terumah, "heave offering"; qorban, "oblation," "gift"; 'ishsheh, "fire offering"; nesekh, "drink offering"; kalil, "whole burnt offering"; chagh, "feast"; lebhonah, "frankincense"; qetorah, qetoreth, "odour," "incense"; melach, "salt"; shemen, "oil". The beginnings of sacrifice are hidden in the mysteries of prehistoric life. The custom is sanctioned by the sacred writings, and later on the long-established custom was adopted and systematised in the Mosaic Law. The earliest sacrifices mentioned in the Old Testament are gifted-offerings (Gen 4:3f) and a burnt offering (Gen 8,20). Abraham probably offered burnt sacrifices regularly (Gen 22), and Jacob held a sacrificial meal to seal a covenant (Gen 31:54). An animal or bird offering had to be from the 'clean' (edible) creatures and could be a bullock, sheep, goat, dove or pigeon but non a camel or an ass (Ex 13:13). Wild animals were not to be sacrificed because in a sense they already 'belonged' to God while domestic animals had become man's by his labours (Ps 50:59ff; 2S 24:24). Often the meaning of the sacrifices is said to be to atone (Lev 1:4), which may be understood as 'to cover', 'to wipe away' or 'to ransom by substitute' (Lev 17:11). The sacrificial system was something given by God (Lev 17:11) within the terms of the covenant (Ex 32:30ff). In Is 53 the highest point of Old Testament religion is reached in the Servant of the Lord, who makes sacrificial atonement and calls for love and personal allegiance. In the New Testament, the word "offering" (prosphora) describes the death of Christ, once in Paul (Eph 5:2); 5 times in Hebrews (Heb 10:5,8,10,14,18). The verb prosphero, "to offer," is also used, 15 times in Hebrews (Heb 5:1,3; 8:3,4; 9:7,14,25,28; 10:1,8,11,12; 11:4). The noun prosphora occurs 15 times in the Septuagint, usually as the translation of minchah, "sacrifice." This noun in the New Testament refers to Old Testament sacrifices in Acts 7:42; 21:26; to the offering of money in Acts 24:17; Rom 15:16. The verb anaphero, also occurs 3 times in Heb 7:27; 9:28; 13:15; also in 1P 2:5. The word "sacrifice" (thusia in the Septuagint translates 8 different Hebrew words for various kinds of sacrifice, occurring about 350 times) refers to Christ's death, once in Paul (Eph 5:2), 5 times in Heb (5:1; 9:23,26; 10:12,26). It refers several times to Old Testament sacrifice and 5 times to Christian living or giving (Php 2:17; 4:18; Heb 13:15,16; 1P 2:5). The verb "to sacrifice" (thuo) is used once by Paul to describe Christ's death (1Cor 5:7). The blood (haima) of Christ is said to secure redemption or salvation, 6 times in Paul (Rom 3:25; 5:9; 1Cor 10:16; Eph 1:7; 2:13; Col 1:20); 3 times in Heb 9:12,14; 10:19 (compare also 10:29); 2 times in 1P 1:2,19 and 5 times in the Johannine writings (1Jn 1:7; 5:62,8; Rev 1:5). Unmistakably this figure of the blood refers to Christ's sacrificial death. In the New Testament sacrifices were offered by or for Jesus according to custom at his presentation in the temple (Lk 2:42); he celebrated the Passover with its sacrificial lamb. But in principle these sacrifices were made unnecessary because the old covenant was being swept away (Heb 8:13). Jesus is the sacrificial lamb of God who takes away sin (Jn 1:29,36; 1P 1:18f), and he is the guilt-offering Suffering Servant of Is 53 (compare 1Jn 1:7ff). 
sacrifice: There are several terms in Hebrew to express "sacrifice": zebhach, "sacrifice"; 'olah, "burnt offering"; chata'ah, chatta'th, "sin offering"; 'asham, "guilt" or "trespass offering"; shelem, shelamim, "peace offerings"; minchah, "offering," "present"; zebhach shelamim, "sacrifice of peace offerings"; zebhach ha-todhah, "thank offerings"; zebhach nedhabhah, "free-will offerings"; zebhach nedher, "votive offerings"; tenuphah, "wave offering"; terumah, "heave offering"; qorban, "oblation," "gift"; 'ishsheh, "fire offering"; nesekh, "drink offering"; kalil, "whole burnt offering"; chagh, "feast"; lebhonah, "frankincense"; qetorah, qetoreth, "odour," "incense"; melach, "salt"; shemen, "oil". The beginnings of sacrifice are hidden in the mysteries of prehistoric life. The custom is sanctioned by the sacred writings, and later on the long-established custom was adopted and systematised in the Mosaic Law. The earliest sacrifices mentioned in the Old Testament are gifted-offerings (Gen 4:3f) and a burnt offering (Gen 8,20). Abraham probably offered burnt sacrifices regularly (Gen 22), and Jacob held a sacrificial meal to seal a covenant (Gen 31:54). An animal or bird offering had to be from the 'clean' (edible) creatures and could be a bullock, sheep, goat, dove or pigeon but non a camel or an ass (Ex 13:13). Wild animals were not to be sacrificed because in a sense they already 'belonged' to God while domestic animals had become man's by his labours (Ps 50:59ff; 2S 24:24). Often the meaning of the sacrifices is said to be to atone (Lev 1:4), which may be understood as 'to cover', 'to wipe away' or 'to ransom by substitute' (Lev 17:11). The sacrificial system was something given by God (Lev 17:11) within the terms of the covenant (Ex 32:30ff). In Is 53 the highest point of Old Testament religion is reached in the Servant of the Lord, who makes sacrificial atonement and calls for love and personal allegiance. In the New Testament, the word "offering" (prosphora) describes the death of Christ, once in Paul (Eph 5:2); 5 times in Hebrews (Heb 10:5,8,10,14,18). The verb prosphero, "to offer," is also used, 15 times in Hebrews (Heb 5:1,3; 8:3,4; 9:7,14,25,28; 10:1,8,11,12; 11:4). The noun prosphora occurs 15 times in the Septuagint, usually as the translation of minchah, "sacrifice." This noun in the New Testament refers to Old Testament sacrifices in Acts 7:42; 21:26; to the offering of money in Acts 24:17; Rom 15:16. The verb anaphero, also occurs 3 times in Heb 7:27; 9:28; 13:15; also in 1P 2:5. The word "sacrifice" (thusia in the Septuagint translates 8 different Hebrew words for various kinds of sacrifice, occurring about 350 times) refers to Christ's death, once in Paul (Eph 5:2), 5 times in Heb (5:1; 9:23,26; 10:12,26). It refers several times to Old Testament sacrifice and 5 times to Christian living or giving (Php 2:17; 4:18; Heb 13:15,16; 1P 2:5). The verb "to sacrifice" (thuo) is used once by Paul to describe Christ's death (1Cor 5:7). The blood (haima) of Christ is said to secure redemption or salvation, 6 times in Paul (Rom 3:25; 5:9; 1Cor 10:16; Eph 1:7; 2:13; Col 1:20); 3 times in Heb 9:12,14; 10:19 (compare also 10:29); 2 times in 1P 1:2,19 and 5 times in the Johannine writings (1Jn 1:7; 5:62,8; Rev 1:5). Unmistakably this figure of the blood refers to Christ's sacrificial death. In the New Testament sacrifices were offered by or for Jesus according to custom at his presentation in the temple (Lk 2:42); he celebrated the Passover with its sacrificial lamb. But in principle these sacrifices were made unnecessary because the old covenant was being swept away (Heb 8:13). Jesus is the sacrificial lamb of God who takes away sin (Jn 1:29,36; 1P 1:18f), and he is the guilt-offering Suffering Servant of Is 53 (compare 1Jn 1:7ff). 
Safety: (Salvation) the main Old Testament word for salvation has the basic meaning of 'bring into a spacious environment or wide place' (Ps 18:36) with the metaphorical sense of being freed from limitation. The Exodus was the great example of God's saving deliverance which moulded all subsequent understanding of salvation. God alone can save his people (Is 43:11) as he saved Israel from Egypt (Ps 106:7ff) and from Babylon (Jer 30:10). In the Old Testament, as long as revelation had not raised the veil that separates this life from the next, the Israelite thought of his highest good as long life in a prosperous Palestine, as described in Dt 28:1-14. But a definite religious idea was present also, for the "land of milk and honey," even under angelic protection, was worthless without access to God (Ex 33:1-4), to know whom gives happiness (Is 11:9; Hb 2:14; Jer 31:34). That Israel should receive God's righteousness is a part of the ideal (Is 1:26; 4:3,4; 32:1-8; 33:24; Jer 31:33,34; Ezk 36:25,26; Zec 8; Dn 9:24; Ps 51:10-12). Good was found in the extension of Israel's good to the surrounding nations (Mic 4:1-4; Is 2:2-4; 45:5,6; Zec 2:11; 8:22,23; Is 60; 66:19-21; Zec 14:16,17). Palestine was insufficient for the enjoyment of God's gifts, and a new heaven and a new earth were to be received (Is 65:17; 66:22), and a share in the glories was not to be denied even to the dead (Is 26:19; Dn 12:2). And, among the people so glorified, God would dwell in person (Is 60:19,20; Zec 2:10-12). Salvation, then, means deliverance from all that interferes with the enjoyment of these blessings. In the New Testament, the Baptist proclaimed authoritatively the near advent of the kingdom of God, preceded by a Messianic judgement that would bring fire for the wicked and the Holy Spirit for the righteous. But the fate of man at judgement depends on what man is before judgement, so that the practical problem is salvation from the conditions that will bring judgement; i.e. present and future salvation are inseparably connected. Occasionally even Christ speaks of the kingdom of God as present, in the sense that citizens of the future kingdom are living already on this earth (Mt 11:11; Lk 17:21). Christ speaks of the pardon of the publican (Lk 18:9ff) and of the prodigal welcomed by the Father (Lk 15:20). Real knowledge of the Father is possible only through the unique knowledge of the Son (Lk 10:21,22), and lack of faith in the Son forfeits all blessings (Mk 6:5,6; 9:23). Faith in him brings forgiveness of sins (Mk 2:5; Lk 7:47). The full realisation of all that God has in store will not be ours until the end of human history, but the enjoyment of these blessings depends on conditions fulfilled in us and by us now. Further, the social side of salvation is an essentially Christian doctrine and cannot be detached from the corporate life of the Christian church. Salvation from temporal evils is equally Christian. In conclusion, the biblical concept of salvation has 3 essential aspects: (1) It is historical in that it is effected through God's intervention in human affairs, and not through moral merit or religious practice; the emphasis is on salvation through Jesus' death (Eph 1:7). (2) It is moral and spiritual, in that it relates to deliverance from sin and moral guilt (Rom 5:1), but not necessarily to deliverance from suffering in this life (2Cor 11:23ff). (3) And finally it is eschatological, that is it relates to the establishment of God's kingdom, with the gift of God's riches in this life (Eph 1:3) and the promise of future blessedness when salvation is completed at the return of Christ (Php 3:20). 
safety: (Salvation) the main Old Testament word for salvation has the basic meaning of 'bring into a spacious environment or wide place' (Ps 18:36) with the metaphorical sense of being freed from limitation. The Exodus was the great example of God's saving deliverance which moulded all subsequent understanding of salvation. God alone can save his people (Is 43:11) as he saved Israel from Egypt (Ps 106:7ff) and from Babylon (Jer 30:10). In the Old Testament, as long as revelation had not raised the veil that separates this life from the next, the Israelite thought of his highest good as long life in a prosperous Palestine, as described in Dt 28:1-14. But a definite religious idea was present also, for the "land of milk and honey," even under angelic protection, was worthless without access to God (Ex 33:1-4), to know whom gives happiness (Is 11:9; Hb 2:14; Jer 31:34). That Israel should receive God's righteousness is a part of the ideal (Is 1:26; 4:3,4; 32:1-8; 33:24; Jer 31:33,34; Ezk 36:25,26; Zec 8; Dn 9:24; Ps 51:10-12). Good was found in the extension of Israel's good to the surrounding nations (Mic 4:1-4; Is 2:2-4; 45:5,6; Zec 2:11; 8:22,23; Is 60; 66:19-21; Zec 14:16,17). Palestine was insufficient for the enjoyment of God's gifts, and a new heaven and a new earth were to be received (Is 65:17; 66:22), and a share in the glories was not to be denied even to the dead (Is 26:19; Dn 12:2). And, among the people so glorified, God would dwell in person (Is 60:19,20; Zec 2:10-12). Salvation, then, means deliverance from all that interferes with the enjoyment of these blessings. In the New Testament, the Baptist proclaimed authoritatively the near advent of the kingdom of God, preceded by a Messianic judgement that would bring fire for the wicked and the Holy Spirit for the righteous. But the fate of man at judgement depends on what man is before judgement, so that the practical problem is salvation from the conditions that will bring judgement; i.e. present and future salvation are inseparably connected. Occasionally even Christ speaks of the kingdom of God as present, in the sense that citizens of the future kingdom are living already on this earth (Mt 11:11; Lk 17:21). Christ speaks of the pardon of the publican (Lk 18:9ff) and of the prodigal welcomed by the Father (Lk 15:20). Real knowledge of the Father is possible only through the unique knowledge of the Son (Lk 10:21,22), and lack of faith in the Son forfeits all blessings (Mk 6:5,6; 9:23). Faith in him brings forgiveness of sins (Mk 2:5; Lk 7:47). The full realisation of all that God has in store will not be ours until the end of human history, but the enjoyment of these blessings depends on conditions fulfilled in us and by us now. Further, the social side of salvation is an essentially Christian doctrine and cannot be detached from the corporate life of the Christian church. Salvation from temporal evils is equally Christian. In conclusion, the biblical concept of salvation has 3 essential aspects: (1) It is historical in that it is effected through God's intervention in human affairs, and not through moral merit or religious practice; the emphasis is on salvation through Jesus' death (Eph 1:7). (2) It is moral and spiritual, in that it relates to deliverance from sin and moral guilt (Rom 5:1), but not necessarily to deliverance from suffering in this life (2Cor 11:23ff). (3) And finally it is eschatological, that is it relates to the establishment of God's kingdom, with the gift of God's riches in this life (Eph 1:3) and the promise of future blessedness when salvation is completed at the return of Christ (Php 3:20). 
Salome: (Mt_27,56); (Mk_15,40); (Mt_20,20).
Samuel: The prophet who was contemporary with Saul and David, whose name is given to the 2 biblical books of Samuel. The word "Samuel" signifies "name of God," or "his name is El" (God) (compare 1S 1:20). By the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2 Chronicles. In Jeremiah, in some sense Samuel had come to be regarded as a second Moses, upon whom the mantle of the latter had fallen. In Acts 3:24 Samuel is regarded as the first of the prophets, in Acts 13:20 as the last of the judges. The judges combined judicial, national and military roles, and some prophets embraced priestly function. At a period of crisis and transition, Samuel was called upon to fill an exceptional role.
Sanson: A legendary hero: (Jdg_13,1) - (Jdg_16,1).
Sarah: Wife of Abraham ((Gen_12,5)) and mother of the son of the promise ((Gen_17,15); (Gen_21,1)). The N.T. will associate her to the faith of Abraham: (Heb_11,11); (1P_3,6).
Saul: First king of Israel: (1S_9,1) - (1S_31,1).
Serpent: Serpents are not particularly abundant in Palestine, but they are often mentioned in the Bible. In the Hebrew there are 11 names. The New Testament has four Greek names and the Septuagint employs two of these and three others as well as several compound expressions. The commonest Hebrew words are (1) nachash, which occurs 31 times and seems to be a generic word for serpent. While not always clearly indicating a venomous serpent, it frequently does: e.g. Ps 58:4; 140:3; Pro 23:32; Ecl 10:8,11; Is 14:29; Jer 8:17; Am 5:19. (2) saraph, apparently from saraph, "to burn," is used of the fiery serpents of the wilderness (Num 21:6,8; Dt 8:15; Is 14:29; 30:6). The same word in the plural seraphim, is translated "seraphim" in Is 6:2,6. (3) tannin, elsewhere "dragon" or "seamonster", is used of the serpents into which the rods of Aaron and the magicians were transformed (Ex 7:9,10,12), these serpents being designated by nachash in Ex 4:3; 7:15. Tannin is in Dt 32:33; Ps 91:13 (Job 26:13); Is 27:1; Am 9:3. The Greek ophis, a general term for "serpent," occurs in numerous passages of the New Testament and Septuagint, and is fairly equivalent to nachash. The different Hebrew and Greek names are used without clear distinction. Most of the Biblical references to serpents are of a figurative nature, and they usually imply poisonous qualities. The wicked (Ps 58:4), the persecutor (Ps 140:3), and the enemy (Jer 8:17) are likened to venomous serpents. The effects of wine are compared to the bites of serpents (Pro 23:32). Satan is a serpent (Gen 3; Rev 12:9; 20:2). The term "offspring of vipers" is applied by John the Baptist to the Pharisees and Sadducees (Mt 3:7) or to the multitudes (Lk 3:7) who came to hear him; and by Jesus to the scribes and Pharisees (Mt 12:34; 23:33). Among the signs accompanying believers is that "they shall take up serpents" (Mk 16:18; compare Acts 28:5 and Ps 91:13). In the millennium, the sucking child shall play on the hole of the asp (Is 11:8). The serpent is subtle (Gen 3:1; 2Cor 11:3); wise (Mt 10:16); accursed (Gen 3:14); eats dust (Gen 3:14; Is 65:25; Mic 7:17). The adder is deaf (Ps 58:4). The serpent lurks in unexpected places (Gen 49:17; Ecl 10:8; Am 5:19). Serpents may be charmed (Ps 58:5; Ecl 10:11; Jer 8:17). Among four wonderful things is "the way of a serpent upon a rock" (Pro 30:19). For the bronze serpent compare Num 21:4ff and 2K 18:4 with Jn 3:14. 
serpent: Serpents are not particularly abundant in Palestine, but they are often mentioned in the Bible. In the Hebrew there are 11 names. The New Testament has four Greek names and the Septuagint employs two of these and three others as well as several compound expressions. The commonest Hebrew words are (1) nachash, which occurs 31 times and seems to be a generic word for serpent. While not always clearly indicating a venomous serpent, it frequently does: e.g. Ps 58:4; 140:3; Pro 23:32; Ecl 10:8,11; Is 14:29; Jer 8:17; Am 5:19. (2) saraph, apparently from saraph, "to burn," is used of the fiery serpents of the wilderness (Num 21:6,8; Dt 8:15; Is 14:29; 30:6). The same word in the plural seraphim, is translated "seraphim" in Is 6:2,6. (3) tannin, elsewhere "dragon" or "seamonster", is used of the serpents into which the rods of Aaron and the magicians were transformed (Ex 7:9,10,12), these serpents being designated by nachash in Ex 4:3; 7:15. Tannin is in Dt 32:33; Ps 91:13 (Job 26:13); Is 27:1; Am 9:3. The Greek ophis, a general term for "serpent," occurs in numerous passages of the New Testament and Septuagint, and is fairly equivalent to nachash. The different Hebrew and Greek names are used without clear distinction. Most of the Biblical references to serpents are of a figurative nature, and they usually imply poisonous qualities. The wicked (Ps 58:4), the persecutor (Ps 140:3), and the enemy (Jer 8:17) are likened to venomous serpents. The effects of wine are compared to the bites of serpents (Pro 23:32). Satan is a serpent (Gen 3; Rev 12:9; 20:2). The term "offspring of vipers" is applied by John the Baptist to the Pharisees and Sadducees (Mt 3:7) or to the multitudes (Lk 3:7) who came to hear him; and by Jesus to the scribes and Pharisees (Mt 12:34; 23:33). Among the signs accompanying believers is that "they shall take up serpents" (Mk 16:18; compare Acts 28:5 and Ps 91:13). In the millennium, the sucking child shall play on the hole of the asp (Is 11:8). The serpent is subtle (Gen 3:1; 2Cor 11:3); wise (Mt 10:16); accursed (Gen 3:14); eats dust (Gen 3:14; Is 65:25; Mic 7:17). The adder is deaf (Ps 58:4). The serpent lurks in unexpected places (Gen 49:17; Ecl 10:8; Am 5:19). Serpents may be charmed (Ps 58:5; Ecl 10:11; Jer 8:17). Among four wonderful things is "the way of a serpent upon a rock" (Pro 30:19). For the bronze serpent compare Num 21:4ff and 2K 18:4 with Jn 3:14. 
Scorpions: "Ascent of scorpions": a pass on the southern border of Palestine (Num 34:4; Jos 15:3; Jdg 1:36).
scorpions: "Ascent of scorpions": a pass on the southern border of Palestine (Num 34:4; Jos 15:3; Jdg 1:36).
Shaft: (Well) The proper Hebrew word for "well" is be'er (seen in Beer-sheba, "well of the oath," Gen 21:31), but other terms are thus rendered, as 'ayin (Gen 24:13,16, and frequently, ma'yan, Jos 18:15), maqor (Pro 10:11). In the New Testament "well" represents the two words: pege (Jn 4:6,14; 2P 2:17) and phrear (Jn 4:11,12). "Pool" is kolumbethra, in Jn 5:2,4,7; 9:7,11. The efforts made to supplement the natural water supply, both in agricultural and in populated areas, before as well as after the Conquest, are clearly seen in the innumerable cisterns, wells and pools which abound throughout Palestine. The rainy season, upon which the various storage systems depend, commences at the end of October and ends in the beginning of May. Toward the end of summer, springs and wells, where they have not actually dried up, diminish very considerably, and cisterns and open reservoirs become at times the only sources of supply. The well was usually covered with a stone, through which a hole was pierced sufficiently large to allow of free access for the pitchers. A stone was placed over this hole (Gen 29:10) when the well was not in use. See: Fountain; Water.
shaft: (Well) The proper Hebrew word for "well" is be'er (seen in Beer-sheba, "well of the oath," Gen 21:31), but other terms are thus rendered, as 'ayin (Gen 24:13,16, and frequently, ma'yan, Jos 18:15), maqor (Pro 10:11). In the New Testament "well" represents the two words: pege (Jn 4:6,14; 2P 2:17) and phrear (Jn 4:11,12). "Pool" is kolumbethra, in Jn 5:2,4,7; 9:7,11. The efforts made to supplement the natural water supply, both in agricultural and in populated areas, before as well as after the Conquest, are clearly seen in the innumerable cisterns, wells and pools which abound throughout Palestine. The rainy season, upon which the various storage systems depend, commences at the end of October and ends in the beginning of May. Toward the end of summer, springs and wells, where they have not actually dried up, diminish very considerably, and cisterns and open reservoirs become at times the only sources of supply. The well was usually covered with a stone, through which a hole was pierced sufficiently large to allow of free access for the pitchers. A stone was placed over this hole (Gen 29:10) when the well was not in use. See: Fountain; Water.
Shalmaneser: - III, king of Assyria (reigned 858-824 BC) who pursued a vigorous policy of military expansion. Overthrows the kingdom of Israel (2K 17:3-6; 18:9-11). In 853 BC he fought a coalition formed by the kings of Hamath, Damascus, and Israel in a huge-scale, but indecisive, battle. In 841 BC he defeated Hazael and, after failing to capture Damascus itself, marched to the Mediterranean coast where he received tribute from Tyre, Sidon, and Samaria.
Simon: Is the Greek form of Simeon. The persons named Simon in the Old Testament are: (1) Simon the Maccabean (Hasmonean), surnamed Thassi, the 2nd son of Mattathias and elder brother of Judas Maccabeus (1Mac 2:65; 1Mac 5:17ff). (2) Simon I, the high priest, son of Onias I, whom he succeeded circa 300 BC. (3) Simon II, high priest, son of Onias II and grandson of Simon I and father of Onias III, flourished about the end of the 3rd century BC, and was succeeded by his son Onias III circa 198 BC (3Mac 2:1). (4) Simon, a Benjamite, guardian of the temple, who, having quarrelled with the high priest Onias III, informed Apollonius of the untold sums of money in the temple treasury (2Mac 4:23). (5) Simon Chosameus, Chosamaos or Chosomaios, one of the sons of Annas who had married "strange wives" (1 Esdras 9:32). (6) Simon apparently = "Shimeon" (shim'on) of the sons of Harim (Ezra 10:31). In the New Testament: (1) One of the twelve apostles, called the Canaanite (Cananaean: from kanna'i, "the Jealous or Zealous One"; Mt 10:4; Mk 3:18). He is also called "Zelotes" or "Zelot" (Lk 6:15 Acts 1:13). (2) The father of Judas Iscariot (Jn 6:71; 13:2,26). (3) One of the brothers of Jesus (Mt 13:55; Mk 6:3). (4) A Pharisee in whose house a woman of the city which was a sinner anointed Jesus' feet (Lk 7:36-38). (5) A leper of Bethany, in whose house Mary anointed Jesus' head (Mt 26:6-13; Mk 14:3-9). (6) A Jew of Cyrene, in North Africa. Simon was seized by the soldiers as the procession wended its way to the place of crucifixion. He was the "father of Alexander and Rufus" (Mt 27:32). Possibly this Simon may have been one of the "men of Cyrene" who preached the word to the Greeks (Acts 11:20). (7) A sorcerer among the Samaritans (Acts 8:9-11). He afterwards became a professed convert to the faith under the preaching of Philip the deacon and evangelist (Acts 8:12,13). His profession was, however, soon found to be hollow (Acts 8:18-23). The term "Simony," as denoting the purchase for money of spiritual offices, is derived from him. (8) A Christian at Joppa, a tanner by trade, with whom Peter on one occasion lodged (Acts 9:43). (9) Simon Peter (Mt 4:18). 
Snake: (Serpent) Serpents are not particularly abundant in Palestine, but they are often mentioned in the Bible. In the Hebrew there are 11 names. The New Testament has four Greek names and the Septuagint employs two of these and three others as well as several compound expressions. The commonest Hebrew words are (1) nachash, which occurs 31 times and seems to be a generic word for serpent. While not always clearly indicating a venomous serpent, it frequently does: e.g. Ps 58:4; 140:3; Pro 23:32; Ecl 10:8,11; Is 14:29; Jer 8:17; Am 5:19. (2) saraph, apparently from saraph, "to burn," is used of the fiery serpents of the wilderness (Num 21:6,8; Dt 8:15; Is 14:29; 30:6). The same word in the plural seraphim, is translated "seraphim" in Is 6:2,6. (3) tannin, elsewhere "dragon" or "seamonster", is used of the serpents into which the rods of Aaron and the magicians were transformed (Ex 7:9,10,12), these serpents being designated by nachash in Ex 4:3; 7:15. Tannin is in Dt 32:33; Ps 91:13 (Job 26:13); Is 27:1; Am 9:3. The Greek ophis, a general term for "serpent," occurs in numerous passages of the New Testament and Septuagint, and is fairly equivalent to nachash. The different Hebrew and Greek names are used without clear distinction. Most of the Biblical references to serpents are of a figurative nature, and they usually imply poisonous qualities. The wicked (Ps 58:4), the persecutor (Ps 140:3), and the enemy (Jer 8:17) are likened to venomous serpents. The effects of wine are compared to the bites of serpents (Pro 23:32). Satan is a serpent (Gen 3; Rev 12:9; 20:2). The term "offspring of vipers" is applied by John the Baptist to the Pharisees and Sadducees (Mt 3:7) or to the multitudes (Lk 3:7) who came to hear him; and by Jesus to the scribes and Pharisees (Mt 12:34; 23:33). Among the signs accompanying believers is that "they shall take up serpents" (Mk 16:18; compare Acts 28:5 and Ps 91:13). In the millennium, the sucking child shall play on the hole of the asp (Is 11:8). The serpent is subtle (Gen 3:1; 2Cor 11:3); wise (Mt 10:16); accursed (Gen 3:14); eats dust (Gen 3:14; Is 65:25; Mic 7:17). The adder is deaf (Ps 58:4). The serpent lurks in unexpected places (Gen 49:17; Ecl 10:8; Am 5:19). Serpents may be charmed (Ps 58:5; Ecl 10:11; Jer 8:17). Among four wonderful things is "the way of a serpent upon a rock" (Pro 30:19). For the bronze serpent compare Num 21:4ff and 2K 18:4 with Jn 3:14. 
snake: (Serpent) Serpents are not particularly abundant in Palestine, but they are often mentioned in the Bible. In the Hebrew there are 11 names. The New Testament has four Greek names and the Septuagint employs two of these and three others as well as several compound expressions. The commonest Hebrew words are (1) nachash, which occurs 31 times and seems to be a generic word for serpent. While not always clearly indicating a venomous serpent, it frequently does: e.g. Ps 58:4; 140:3; Pro 23:32; Ecl 10:8,11; Is 14:29; Jer 8:17; Am 5:19. (2) saraph, apparently from saraph, "to burn," is used of the fiery serpents of the wilderness (Num 21:6,8; Dt 8:15; Is 14:29; 30:6). The same word in the plural seraphim, is translated "seraphim" in Is 6:2,6. (3) tannin, elsewhere "dragon" or "seamonster", is used of the serpents into which the rods of Aaron and the magicians were transformed (Ex 7:9,10,12), these serpents being designated by nachash in Ex 4:3; 7:15. Tannin is in Dt 32:33; Ps 91:13 (Job 26:13); Is 27:1; Am 9:3. The Greek ophis, a general term for "serpent," occurs in numerous passages of the New Testament and Septuagint, and is fairly equivalent to nachash. The different Hebrew and Greek names are used without clear distinction. Most of the Biblical references to serpents are of a figurative nature, and they usually imply poisonous qualities. The wicked (Ps 58:4), the persecutor (Ps 140:3), and the enemy (Jer 8:17) are likened to venomous serpents. The effects of wine are compared to the bites of serpents (Pro 23:32). Satan is a serpent (Gen 3; Rev 12:9; 20:2). The term "offspring of vipers" is applied by John the Baptist to the Pharisees and Sadducees (Mt 3:7) or to the multitudes (Lk 3:7) who came to hear him; and by Jesus to the scribes and Pharisees (Mt 12:34; 23:33). Among the signs accompanying believers is that "they shall take up serpents" (Mk 16:18; compare Acts 28:5 and Ps 91:13). In the millennium, the sucking child shall play on the hole of the asp (Is 11:8). The serpent is subtle (Gen 3:1; 2Cor 11:3); wise (Mt 10:16); accursed (Gen 3:14); eats dust (Gen 3:14; Is 65:25; Mic 7:17). The adder is deaf (Ps 58:4). The serpent lurks in unexpected places (Gen 49:17; Ecl 10:8; Am 5:19). Serpents may be charmed (Ps 58:5; Ecl 10:11; Jer 8:17). Among four wonderful things is "the way of a serpent upon a rock" (Pro 30:19). For the bronze serpent compare Num 21:4ff and 2K 18:4 with Jn 3:14. 
Solomon: The 3rd king of Israel (ca 971-931 BC), the son of David and Bathsheba. Solomon was so named by his mother (2S 12:24), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah-"loved of Yahweh." The name "Solomon" is derived from the root meaning "to be quiet" or "peaceful," and Solomon was certainly the least warlike of all the kings of Israel or Judah (1Chr 22:9). Solomon's whole policy was in the direction of peace (2S 3:39). Solomon did, no doubt, strengthen the army, especially the cavalry arm (1K 4:26; 10:26), but he never made any use of this. His whole idea was to secure himself in peace, to amass wealth and indulge his love of grandeur with more than oriental splendour. He had reduced a free people to slavery, and concentrated the wealth of the whole country in the capital. The wisdom for which he is so celebrated was not of a very high order; it was nothing more than practical shrewdness, or knowledge of the world and of human nature (1K 3:16ff; 1K 4:32). The wisdom and understanding (1K 4:29) of Solomon would consist largely in stories about beasts and trees. They included also the "wisdom" for which Egypt was famous (1K 4:30), that is, occult science. But Solomon had one fatal flaw. Many of his international treaties were sealed by marriages to foreign princesses. They brought with them foreign religions in which he sometimes participated to placate his wives (1K 11). The seed was to produce bitter fruit in later generations.
Soul: Like spirit, has various shades of meaning in the Old Testament: "living being," "life," "self," "person," "desire," "appetite," "emotion" and "passion". In the first instance it meant that which breathes, and as such is distinguished from basar, "flesh" (Is 10:18; Dt 12:23); from she'er, "the inner flesh," next the bones (Pro 11:17), "belly" (Ps 31:10). - As the life-breath, it departs at death (Gen 35:18; Jer 15:2). Hence, the desire among Old Testament saints to be delivered from Sheol (Ps 16:10) and from shachath, "the pit" (Job 33:18; Is 38:17). By an easy transition the word comes to stand for the individual, personal life, the person, which might best be indicated by the Latin anima and animus. As anima, "soul," the life inherent in the body, the animating principle in the blood is denoted (compare Dt 12:23,24). As animus, "mind," the centre of our mental activities and passivities is indicated. Thus we read of 'a hungry soul' (Ps 107:9), 'a weary soul' (Jer 31:25), 'a loathing soul' (Lev 26:11), 'a thirsty soul' (Ps 42:2), 'a grieved soul' (Job 30:25), 'a loving soul' (Song 1:7), and many kindred expressions. This individuality of man, however, may be denoted by the Greek word pneuma as well, but with a distinction. The Hebrew nephesh or "soul" can only denote the individual life with a material organisation or body. Pneuma or "spirit" is not so restricted. Scripture speaks of spirits of just men made perfect (Heb 12:23), where there can be no thought of a material or physical or corporeal organisation. For an exceptional use of psuche in the same sense see Rev 6:9; 20:4, and (irrespective of the meaning of Ps 16:10) Acts 2:27. In the New Testament psuche appears under more or less similar conditions as in the Old Testament. It is used where pneuma would be out of place; and yet it seems at times to be employed where pneuma might have been substituted. Thus in Jn 19:30 we read: Jesus gave up his pneuma to the Father, and, in the same Gospel (Jn 10:15), Jesus gave up his psuche for the sheep, and in Mt 20:28, he gave his psuche (not his pneuma) as a ransom-a difference which is characteristic. The "spirit" (pneuma) is the outbreathing of God into the creature, the life-principle derived from God. The "soul" (psuche) is man's individual possession, that which distinguishes one man from another and from inanimate nature. The pneuma of Christ was surrendered to the Father in death; his psuche was surrendered, his individual life was given a ransom for many. His life was given for the sheep. 
soul: Like spirit, has various shades of meaning in the Old Testament: "living being," "life," "self," "person," "desire," "appetite," "emotion" and "passion". In the first instance it meant that which breathes, and as such is distinguished from basar, "flesh" (Is 10:18; Dt 12:23); from she'er, "the inner flesh," next the bones (Pro 11:17), "belly" (Ps 31:10). - As the life-breath, it departs at death (Gen 35:18; Jer 15:2). Hence, the desire among Old Testament saints to be delivered from Sheol (Ps 16:10) and from shachath, "the pit" (Job 33:18; Is 38:17). By an easy transition the word comes to stand for the individual, personal life, the person, which might best be indicated by the Latin anima and animus. As anima, "soul," the life inherent in the body, the animating principle in the blood is denoted (compare Dt 12:23,24). As animus, "mind," the centre of our mental activities and passivities is indicated. Thus we read of 'a hungry soul' (Ps 107:9), 'a weary soul' (Jer 31:25), 'a loathing soul' (Lev 26:11), 'a thirsty soul' (Ps 42:2), 'a grieved soul' (Job 30:25), 'a loving soul' (Song 1:7), and many kindred expressions. This individuality of man, however, may be denoted by the Greek word pneuma as well, but with a distinction. The Hebrew nephesh or "soul" can only denote the individual life with a material organisation or body. Pneuma or "spirit" is not so restricted. Scripture speaks of spirits of just men made perfect (Heb 12:23), where there can be no thought of a material or physical or corporeal organisation. For an exceptional use of psuche in the same sense see Rev 6:9; 20:4, and (irrespective of the meaning of Ps 16:10) Acts 2:27. In the New Testament psuche appears under more or less similar conditions as in the Old Testament. It is used where pneuma would be out of place; and yet it seems at times to be employed where pneuma might have been substituted. Thus in Jn 19:30 we read: Jesus gave up his pneuma to the Father, and, in the same Gospel (Jn 10:15), Jesus gave up his psuche for the sheep, and in Mt 20:28, he gave his psuche (not his pneuma) as a ransom-a difference which is characteristic. The "spirit" (pneuma) is the outbreathing of God into the creature, the life-principle derived from God. The "soul" (psuche) is man's individual possession, that which distinguishes one man from another and from inanimate nature. The pneuma of Christ was surrendered to the Father in death; his psuche was surrendered, his individual life was given a ransom for many. His life was given for the sheep. 
Spirit: The expression Spirit, or 'Spirit of God', or 'Holy Spirit', is found in the great majority of the books of the Bible. In the Old Testament the Hebrew word uniformly employed for the Spirit as referring to God's Spirit is ruach meaning "breath," "wind" or "breeze." The verb form of the word is ruach, or riach meaning "to breathe," "to blow." A kindred verb is rawach, meaning "to breathe" "having breathing room," "to be spacious". The word always used in the New Testament for the Spirit is the Greek neuter noun pneuma, with or without the article, and for Holy Spirit, pneuma hagion, or to pneuma to hagion. In the New Testament we find also the expressions, "the Spirit of God," "the Spirit of the Lord," "the Spirit of the Father," "the Spirit of Jesus," "of Christ." The word for Spirit in the Greek is from the verb pneo, "to breathe," "to blow." The corresponding word in the Latin is spiritus, meaning "spirit." We observe in the Old Testament both an identification of God and the Spirit of God, and also a clear distinction between them. The identification is seen in Ps 139:7 where the omni-presence of the Spirit is declared, and in Is 63:10; Jer 31:33; Ezk 36:27. In a great number of passages, however, God and the Spirit of God are not thought of as identical, as in Gen 1:2; 6:3; Ne 9:20; Ps 51:11; 104:29f. Of course this does not mean that God and the Spirit of God were two distinct beings in the thought of Old Testament writers. The Spirit was God in action, particularly when the action was specific, with a view to accomplishing some particular end or purpose of God. The Spirit came upon individuals for special purposes. The Spirit was thus God immanent in man and in the world. As the angel of the Lord, or angel of the Covenant in certain passages, represents both Yahweh himself and one sent by Yahweh, so in like manner the Spirit of Yahweh was both Yahweh within or upon man, and at the same time one sent by Yahweh to man. In the New Testament the Holy Spirit is described as the Spirit of God's Son (Rom 8:14ff; Gal 4:6), as the Spirit of Christ (Rom 8:9). He who confesses Jesus does so by the Holy Spirit, and no one can say that Jesus is anathema in the Holy Spirit (1Cor 12:3). Christ is called a life-giving Spirit (1Cor 15:45); and in 2Cor 3:17 the statement appears, "Now the Lord is the Spirit." The Spirit appears in Paul as in Acts imparting all kinds of charismatic gifts for the ends of the Messianic kingdom. Paul enumerates a long list of spiritual gifts as prophecy (1Thes 5:19f); tongues (1Cor 12-14); wisdom (1Cor 2:6ff); knowledge (1Cor 12:8); power to work miracles (1Cor 12:9f); discerning of spirits (1Cor 12:10); interpretation of tongues (1Cor 12:10); faith (1Cor 12:9); boldness in Christian testimony (2Cor 3:17f); charismata generally (1Thes 1:5; 4:8). In addition to the above list, Paul especially emphasises the Spirit's action in revealing to himself and to Christians the mind of God (1Cor 2:10-12; Eph 3:5). He speaks in words taught by the Spirit (1Cor 2:13). He preaches in demonstration of the Spirit and of power (1Cor 2:4; 1Thes 1:5). >From beginning to end the Christian life is regarded by Paul as under the power of the Holy Spirit, in its inner moral and religious aspects as well as in its charismatic forms. We received not the Spirit of bondage but of adoption, "whereby we cry, Abba, Father" (Rom 8:15). The Spirit helps the Christian to pray (Rom 8:26f). Christians are to abound in hope through the Holy Spirit (Rom 15:13). The flesh is contrasted with the Spirit at a number of points in Paul's writings (e.g. Rom 8:5f; Gal 5:17ff). The Spirit in these passages probably means either the Spirit of God or man's spirit as under the influence of the Spirit of God. Paul contrasts the Spirit with the letter (2Cor 3:6) and puts strong emphasis on the Spirit as the source of Christian liberty. In Rom 8:11 Paul asserts that the present indwelling in believers of the Spirit that raised up Jesus from the dead is the guarantee of the quickening of their mortal bodies by the power of the same Spirit. The benediction in 2Cor 13:14 distinguishes clearly Father, Son and Spirit (compare also Eph 4:4). In many connections the Spirit is distinguished from the Son and Father, and the work of the Spirit is set forth in personal terms. 
spirit: The expression Spirit, or 'Spirit of God', or 'Holy Spirit', is found in the great majority of the books of the Bible. In the Old Testament the Hebrew word uniformly employed for the Spirit as referring to God's Spirit is ruach meaning "breath," "wind" or "breeze." The verb form of the word is ruach, or riach meaning "to breathe," "to blow." A kindred verb is rawach, meaning "to breathe" "having breathing room," "to be spacious". The word always used in the New Testament for the Spirit is the Greek neuter noun pneuma, with or without the article, and for Holy Spirit, pneuma hagion, or to pneuma to hagion. In the New Testament we find also the expressions, "the Spirit of God," "the Spirit of the Lord," "the Spirit of the Father," "the Spirit of Jesus," "of Christ." The word for Spirit in the Greek is from the verb pneo, "to breathe," "to blow." The corresponding word in the Latin is spiritus, meaning "spirit." We observe in the Old Testament both an identification of God and the Spirit of God, and also a clear distinction between them. The identification is seen in Ps 139:7 where the omni-presence of the Spirit is declared, and in Is 63:10; Jer 31:33; Ezk 36:27. In a great number of passages, however, God and the Spirit of God are not thought of as identical, as in Gen 1:2; 6:3; Ne 9:20; Ps 51:11; 104:29f. Of course this does not mean that God and the Spirit of God were two distinct beings in the thought of Old Testament writers. The Spirit was God in action, particularly when the action was specific, with a view to accomplishing some particular end or purpose of God. The Spirit came upon individuals for special purposes. The Spirit was thus God immanent in man and in the world. As the angel of the Lord, or angel of the Covenant in certain passages, represents both Yahweh himself and one sent by Yahweh, so in like manner the Spirit of Yahweh was both Yahweh within or upon man, and at the same time one sent by Yahweh to man. In the New Testament the Holy Spirit is described as the Spirit of God's Son (Rom 8:14ff; Gal 4:6), as the Spirit of Christ (Rom 8:9). He who confesses Jesus does so by the Holy Spirit, and no one can say that Jesus is anathema in the Holy Spirit (1Cor 12:3). Christ is called a life-giving Spirit (1Cor 15:45); and in 2Cor 3:17 the statement appears, "Now the Lord is the Spirit." The Spirit appears in Paul as in Acts imparting all kinds of charismatic gifts for the ends of the Messianic kingdom. Paul enumerates a long list of spiritual gifts as prophecy (1Thes 5:19f); tongues (1Cor 12-14); wisdom (1Cor 2:6ff); knowledge (1Cor 12:8); power to work miracles (1Cor 12:9f); discerning of spirits (1Cor 12:10); interpretation of tongues (1Cor 12:10); faith (1Cor 12:9); boldness in Christian testimony (2Cor 3:17f); charismata generally (1Thes 1:5; 4:8). In addition to the above list, Paul especially emphasises the Spirit's action in revealing to himself and to Christians the mind of God (1Cor 2:10-12; Eph 3:5). He speaks in words taught by the Spirit (1Cor 2:13). He preaches in demonstration of the Spirit and of power (1Cor 2:4; 1Thes 1:5). >From beginning to end the Christian life is regarded by Paul as under the power of the Holy Spirit, in its inner moral and religious aspects as well as in its charismatic forms. We received not the Spirit of bondage but of adoption, "whereby we cry, Abba, Father" (Rom 8:15). The Spirit helps the Christian to pray (Rom 8:26f). Christians are to abound in hope through the Holy Spirit (Rom 15:13). The flesh is contrasted with the Spirit at a number of points in Paul's writings (e.g. Rom 8:5f; Gal 5:17ff). The Spirit in these passages probably means either the Spirit of God or man's spirit as under the influence of the Spirit of God. Paul contrasts the Spirit with the letter (2Cor 3:6) and puts strong emphasis on the Spirit as the source of Christian liberty. In Rom 8:11 Paul asserts that the present indwelling in believers of the Spirit that raised up Jesus from the dead is the guarantee of the quickening of their mortal bodies by the power of the same Spirit. The benediction in 2Cor 13:14 distinguishes clearly Father, Son and Spirit (compare also Eph 4:4). In many connections the Spirit is distinguished from the Son and Father, and the work of the Spirit is set forth in personal terms. 
Testament: Special interest sticks on to the names "Old" and "New Testament," now and since the close of the 2nd century in common use to distinguish the Jewish and the Christian Scriptures. "Testament" (literally "a will") is used in the New Testament to represent the Greek word diatheke, in classical usage also "a will," but in the Septuagint and New Testament employed to translate the Hebrew word berith, "a covenant." Testament usually, with two exceptions (Heb 9:16,27), is changed to "covenant" (Mt 26:28; 2Cor 3:6; Gal 3:15; Heb 7:22; 9:15). Applied to the Scriptures, therefore, "Old" and "New Testament" mean, strictly, "Old" and "New Covenant". The name is a continuation of the Old Testament designation for the law, "the book of the covenant" (2K 23:2). In this sense Paul applies it (2Cor 3:14) to the Old Testament law; "the reading of the old testament". When, after the middle of the 2nd century, a definite collection began to be made of the Christian writings, these were named "the New Testament," and were placed as of equal authority alongside the "Old." The name Novum Testamentum (also Instrumentum) occurs first in Tertullian (190-220 AD). The idea of a Christian Bible may be then said to be complete. 
testament: Special interest sticks on to the names "Old" and "New Testament," now and since the close of the 2nd century in common use to distinguish the Jewish and the Christian Scriptures. "Testament" (literally "a will") is used in the New Testament to represent the Greek word diatheke, in classical usage also "a will," but in the Septuagint and New Testament employed to translate the Hebrew word berith, "a covenant." Testament usually, with two exceptions (Heb 9:16,27), is changed to "covenant" (Mt 26:28; 2Cor 3:6; Gal 3:15; Heb 7:22; 9:15). Applied to the Scriptures, therefore, "Old" and "New Testament" mean, strictly, "Old" and "New Covenant". The name is a continuation of the Old Testament designation for the law, "the book of the covenant" (2K 23:2). In this sense Paul applies it (2Cor 3:14) to the Old Testament law; "the reading of the old testament". When, after the middle of the 2nd century, a definite collection began to be made of the Christian writings, these were named "the New Testament," and were placed as of equal authority alongside the "Old." The name Novum Testamentum (also Instrumentum) occurs first in Tertullian (190-220 AD). The idea of a Christian Bible may be then said to be complete. 
Tobias: (Tobiah) (Tobhiyah or Tobias): (1) An Ammonite slave, probably of Sanballat, the governor of Samaria (Ne 2:10). In two ways he was connected by marriage with the Jews, having himself married the daughter of Shecaniah (Ne 6:18). (2) The eponym of a family which returned with Zerubbabel, but could not trace its descent (Ezra 2:60; Ne 7:62). Tobias: (1) The son of Tobit. (2) Tobias or Tobio: the father (or grandfather?) of Hyrcanus (2Mac 3:11). Tobiel: The father of Tobit (Tobit 1:1); another form means "God is good." Tobijah: (Tobhiyah, "Yahweh is good"): (1) A Levite in the reign of Jehoshaphat whom the king sent to teach in the cities of Judah (2Chr 17:8; Tobhiyahu; the Septuagint omits). (2) One of a party of Jews that came from Babylon to Jerusalem with gold and silver for a crown for Zerubbabel and Joshua, or for Zerubbabel alone (Zec 6:10,14). The book is called by the name of its principal hero which in Greek is Tobit, Tobeit or Tobeith. The original Hebrew word thus transliterated Tobhiyah. The Greek name of the son is Tobias, a variant of the same Hebrew word. 
Tribes: (Tribe) The Israelites entered Canaan as 12 tribes, descending from the 12 sons of Jacob who heard their father's death-bed prophecies concerning them (Gen 49). The word 'tribe' translates the Hebrew words: matteh, 183 times and shebhet, 145 times, also spelled shebhet; Aramaic shebhat (Ezra 6:17). Both words mean "staff," and perhaps "company led by chief with staff". In the New Testament "tribe" is the translation of phule, from phuo, "beget," with dodekaphulon, "twelve tribes," in Acts 26:7. Of the two Hebrew words, shebhet appears to be considerably the older, and is used in Ps 74:2; Jer 10:16; 51:19 of the whole people of Israel, and in Num 4:18; Jdg 20:12; 1S 9:21. Further, in Is 19:13, shebhet is used of the "tribes" of Egypt and phule in Mt 24:30 of "all the tribes of the earth," but otherwise shebhet, matteh and phule refer exclusively to the tribes of Israel. 
tribes: (Tribe) The Israelites entered Canaan as 12 tribes, descending from the 12 sons of Jacob who heard their father's death-bed prophecies concerning them (Gen 49). The word 'tribe' translates the Hebrew words: matteh, 183 times and shebhet, 145 times, also spelled shebhet; Aramaic shebhat (Ezra 6:17). Both words mean "staff," and perhaps "company led by chief with staff". In the New Testament "tribe" is the translation of phule, from phuo, "beget," with dodekaphulon, "twelve tribes," in Acts 26:7. Of the two Hebrew words, shebhet appears to be considerably the older, and is used in Ps 74:2; Jer 10:16; 51:19 of the whole people of Israel, and in Num 4:18; Jdg 20:12; 1S 9:21. Further, in Is 19:13, shebhet is used of the "tribes" of Egypt and phule in Mt 24:30 of "all the tribes of the earth," but otherwise shebhet, matteh and phule refer exclusively to the tribes of Israel. 
Via: (Way) This word is the translation of the Hebrew words: 'orach, orcha', 'erets, bo', derekh, halikhah, ma'galah, nathibh; and of the Greek words: hodos, parodos, poreia, tropos. The list just cited contains only a portion of the words translated "way" or "highway". Most of them have the primary meaning of "road," "customary path," "course of travel" (Gen 3:24; Ex 23:20; Num 20:17). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Num 22:32; 1S 8:3; 1K 13:33; Acts 14:16; 1Cor 4:17; Jas 5:20). Sometimes this way of conduct is of purely human choice, without reference to either God or good (Jdg 2:19; Job 22:15; 34:21; Ps 119:9; Pro 12:15; 16:2). The good way (Ps 1:6; Pro 8:20; 12:28; 15:10; Is 26:7) is that course of conduct enjoined by God and exemplified in his perfect conduct (Gen 6:12; 18:19; Dt 8:6; 26:17; 1K 2:3; Job 23:11; Ps 51:13). These two ways briefly but graphically described by Jesus (Mt 7:13,14; compare Lk 13:24) became the subject of extended catechetical instruction in the early church. Frequently the way in this metaphorical sense is characterised by that quality which is its outstanding feature, e.g. mention is made of the way of life (Pro 15:24; Jer 21:8; Acts 2:28); of truth (Ps 119:30; 2P 2:2); of peace (Is 59:8; Lk 1:79; Rom 3:17); of justice (Pro 17:23; Dn 4:37); of righteousness (Mt 21:32; 2P 2:21); of salvation (Acts 16:17); of lying (Ps 119:29), and of death (Jer 21:8). Since all of God's plans and purposes tend toward man's salvation, his provisions to this end are frequently spoken of as his Way, and inasmuch as all of the divine plans centre in Christ he is pre-eminently the Way (Jn 14:6). Out of this fact grew the title, "The Way," one of the earliest names applied to Christianity (Acts 9:2; 18:25,26; 19:9,23; 22:4; 24:22).
via: (Way) This word is the translation of the Hebrew words: 'orach, orcha', 'erets, bo', derekh, halikhah, ma'galah, nathibh; and of the Greek words: hodos, parodos, poreia, tropos. The list just cited contains only a portion of the words translated "way" or "highway". Most of them have the primary meaning of "road," "customary path," "course of travel" (Gen 3:24; Ex 23:20; Num 20:17). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Num 22:32; 1S 8:3; 1K 13:33; Acts 14:16; 1Cor 4:17; Jas 5:20). Sometimes this way of conduct is of purely human choice, without reference to either God or good (Jdg 2:19; Job 22:15; 34:21; Ps 119:9; Pro 12:15; 16:2). The good way (Ps 1:6; Pro 8:20; 12:28; 15:10; Is 26:7) is that course of conduct enjoined by God and exemplified in his perfect conduct (Gen 6:12; 18:19; Dt 8:6; 26:17; 1K 2:3; Job 23:11; Ps 51:13). These two ways briefly but graphically described by Jesus (Mt 7:13,14; compare Lk 13:24) became the subject of extended catechetical instruction in the early church. Frequently the way in this metaphorical sense is characterised by that quality which is its outstanding feature, e.g. mention is made of the way of life (Pro 15:24; Jer 21:8; Acts 2:28); of truth (Ps 119:30; 2P 2:2); of peace (Is 59:8; Lk 1:79; Rom 3:17); of justice (Pro 17:23; Dn 4:37); of righteousness (Mt 21:32; 2P 2:21); of salvation (Acts 16:17); of lying (Ps 119:29), and of death (Jer 21:8). Since all of God's plans and purposes tend toward man's salvation, his provisions to this end are frequently spoken of as his Way, and inasmuch as all of the divine plans centre in Christ he is pre-eminently the Way (Jn 14:6). Out of this fact grew the title, "The Way," one of the earliest names applied to Christianity (Acts 9:2; 18:25,26; 19:9,23; 22:4; 24:22).
Visions: (Vision) This word is the translation of several words (Hebrew: chazon, chizzayon, mar'ah; and Greek: horama, optasia). Psychologists find that man is prevailingly and persistently "eye-minded." That is, in his waking life he is likely to think, imagine and remember in terms of vision. Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating. God has communicated with man in this way (Ps 89:19; Pro 29:18; compare Am 8:11,12; Hos 12:10). Vision is an experience associated with lives and characters of the most saintly and exalted kind (1S 3:1; Jer 1:11; Ezk 1:1; Dn 2:19; Acts 9:10; 10:3; 16:9). The vision may come in one's waking moments (Dn 10:7; Acts 9:7); by day (Cornelius, Acts 10:3; Peter, Acts 10:9ff; compare Num 24:4,16) or night (Jacob, Gen 46:2); but commonly under conditions of dreaming (Num 12:6; Job 4:13; Dn 4:9; Mt 1:20). From the nature of the vision as an instrument of divine communication, the seeing of visions is naturally associated with revivals of religion (Ezk 12:21-25; Jl 2:28; compare Acts 2:17), and the absence of visions with spiritual decline (Is 29:11,12; Lm 2:9; Ezk 7:26; Mic 3:6).
visions: (Vision) This word is the translation of several words (Hebrew: chazon, chizzayon, mar'ah; and Greek: horama, optasia). Psychologists find that man is prevailingly and persistently "eye-minded." That is, in his waking life he is likely to think, imagine and remember in terms of vision. Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating. God has communicated with man in this way (Ps 89:19; Pro 29:18; compare Am 8:11,12; Hos 12:10). Vision is an experience associated with lives and characters of the most saintly and exalted kind (1S 3:1; Jer 1:11; Ezk 1:1; Dn 2:19; Acts 9:10; 10:3; 16:9). The vision may come in one's waking moments (Dn 10:7; Acts 9:7); by day (Cornelius, Acts 10:3; Peter, Acts 10:9ff; compare Num 24:4,16) or night (Jacob, Gen 46:2); but commonly under conditions of dreaming (Num 12:6; Job 4:13; Dn 4:9; Mt 1:20). From the nature of the vision as an instrument of divine communication, the seeing of visions is naturally associated with revivals of religion (Ezk 12:21-25; Jl 2:28; compare Acts 2:17), and the absence of visions with spiritual decline (Is 29:11,12; Lm 2:9; Ezk 7:26; Mic 3:6).
Water: Creation of (Ps 148:4,5); covered the whole earth (Gen 1:9); daily allowance of (Ezk 4:11); city waterworks (2K 20:20); vision of water by Ezekiel (Ezk 47:1-5); of separation (Num 19:2-22); libation of (1S 7:6); miraculously supplied to the Israelites (Ex 17:1,6 Num 20:11); to Samson (Jdg 15:19); to Jehoshaphat's army (2K 3:16-20); purified by Elisha (2K 2:19-22); Red Sea divided (Ex 14:21,22); the Jordan River (Jos 3:14-17; 2K 2:6-8,14); Jesus walks upon water (Mt 14:25); changed to wine (Jn 2:1-11); turned into blood (Rev 16:3-5). The Greek philosophers believed water to be the original substance and that all things were made from it. In the story of the creation (Gen 1:2) water plays an elemental part. Because of the scarcity of water in Palestine it is especially appreciated. Men long for a taste of the water of their native village (1Chr 11:17). A town or village is known throughout the country for the quality of its water, which is "light," "heavy". - Many particular wells or pools are mentioned in the Bible, as: Beer-sheba (Gen 21:19), Isaac's well (Gen 24:11), Jacob's well (Jn 4:6), Pool of Siloam (Jn 9:7), "waters of Nephtoah" (Jos 15:9). Washing with water held a considerable place in the Jewish temple-ceremony (Lev 11:32; 16:4; 17:15; 22:6; Num 19:7; Ex 30:18; 40:7). Sacrifices were washed (Ex 29:4; Lev 1:9; 6:28; 14:5). - The lack of water caused great suffering (Ex 15:22; Dt 8:15; 2K 3:9; Ps 63:1; Pro 9:17; Ezk 4:11; Lm 5:4). - In the New Testament there is frequent reference to the water of baptism (Mt 3:11; Jn 1:33; Acts 11:16). Pilate washes his hands with water to signify his guiltlessness (Mt 27:24). Jesus tells the Samaritan woman of the living water (Jn 4:10). The Lamb shall guide the redeemed unto fountains of waters of life (Rev 7:17). 
Water: Creation of (Ps 148:4,5); covered the whole earth (Gen 1:9); daily allowance of (Ezk 4:11); city waterworks (2K 20:20); vision of water by Ezekiel (Ezk 47:1-5); of separation (Num 19:2-22); libation of (1S 7:6); miraculously supplied to the Israelites (Ex 17:1,6 Num 20:11); to Samson (Jdg 15:19); to Jehoshaphat's army (2K 3:16-20); purified by Elisha (2K 2:19-22); Red Sea divided (Ex 14:21,22); the Jordan River (Jos 3:14-17; 2K 2:6-8,14); Jesus walks upon water (Mt 14:25); changed to wine (Jn 2:1-11); turned into blood (Rev 16:3-5). The Greek philosophers believed water to be the original substance and that all things were made from it. In the story of the creation (Gen 1:2) water plays an elemental part. Because of the scarcity of water in Palestine it is especially appreciated. Men long for a taste of the water of their native village (1Chr 11:17). A town or village is known throughout the country for the quality of its water, which is "light," "heavy". - Many particular wells or pools are mentioned in the Bible, as: Beer-sheba (Gen 21:19), Isaac's well (Gen 24:11), Jacob's well (Jn 4:6), Pool of Siloam (Jn 9:7), "waters of Nephtoah" (Jos 15:9). Washing with water held a considerable place in the Jewish temple-ceremony (Lev 11:32; 16:4; 17:15; 22:6; Num 19:7; Ex 30:18; 40:7). Sacrifices were washed (Ex 29:4; Lev 1:9; 6:28; 14:5). - The lack of water caused great suffering (Ex 15:22; Dt 8:15; 2K 3:9; Ps 63:1; Pro 9:17; Ezk 4:11; Lm 5:4). - In the New Testament there is frequent reference to the water of baptism (Mt 3:11; Jn 1:33; Acts 11:16). Pilate washes his hands with water to signify his guiltlessness (Mt 27:24). Jesus tells the Samaritan woman of the living water (Jn 4:10). The Lamb shall guide the redeemed unto fountains of waters of life (Rev 7:17). 
Zaccheus: The tax collector: (Lk_19,1).
Zechariah: Father of John the Baptist: (Lk_1,5); (Lk_1,59).
Zerubbabel: Descendant of the Kings of Juda, he was governor of those who returned from the exile, but his lineage was lost: (Esd_3,2); (Esd_5,2); (Ne_12,1); (Hg_2,20); (Mt_1,12); (Lk_3,27).
