carnivorous animals. Although not now found in Palestine,

they must have been in ancient times very numerous there.

They had their lairs in the forests (Jer. 5:6; 12:8; Amos

3:4), in the caves of the mountains (Cant. 4:8; Nah. 2:12),

and in the canebrakes on the banks of the Jordan (Jer.

(Isa. 37:29, etc.), is used in the original (saphah)

metaphorically for an edge or border, as of a cup (1 Kings

7:26), a garment (Ex. 28:32), a curtain (26:4), the sea

(Gen. 22:17), the Jordan (2 Kings 2:13). To “open the

lips” is to begin to speak (Job 11:5); to

“refrain the lips” is to keep silence (Ps. 40:9;

1 Pet. 3:10). The “fruit of the lips” (Heb.

13:15) is praise, and the “calves of the lips”

thank-offerings (Hos. 14:2). To “shoot out the

lip” is to manifest scorn and defiance (Ps. 22:7).

Many similar forms of expression are found in

lightly and gently borne), a sedan or palanquin for the

conveyance of persons of rank (Isa. 66:20). In Num. 7:3,

the words “covered wagons” are more literally

“carts of the litter kind.” There they denote

large and commodious vehicles drawn by oxen, and fitted for

“heavy;” hence the liver, as being the heaviest

of the viscera, Ex. 29:13, 22; Lev. 3:4, 1, 10, 15) was

burnt upon the altar, and not used as sacrificial food. In

Ezek. 21:21 there is allusion, in the statement that the

king of Babylon “looked upon the liver,” to one

of the most ancient of all modes of divination. The first

recorded instance of divination (q.v.) is that of the

teraphim of Laban. By the teraphim the LXX. and Josephus

understood “the liver of goats.” By the

“caul above the liver,” in Lev. 4:9; 7:4, etc.,

by Ezekiel (1-10) and John (Rev. 4, etc.), are the

cherubim. They are distinguished from angels (Rev. 15:7);

they join the elders in the “new song” (5:8, 9);

they warn of danger from divine justice (Isa. 6:3-5), and

deliver the commission to those who execute it (Ezek. 10:2,

7); they associate with the elders in their sympathy with

the hundred and forty-four thousand who sing the new song

(Rev. 14:3), and with the Church in the overthrow of her

rendering of Hebrew letaah, so called from its

“hiding.” Supposed to be the Lacerta gecko or

symbolical name given by God’s command to Hosea’s

second son in token of Jehovah’s rejection of his

people (Hos. 1:9, 10), his treatment of them as a foreign

people. This Hebrew word is rendered by “not my

that when an Israelite needed to borrow, what he asked was

to be freely lent to him, and no interest was to be

charged, although interest might be taken of a foreigner

(Ex. 22:25; Deut. 23:19, 20; Lev. 25:35-38). At the end of

seven years all debts were remitted. Of a foreigner the

loan might, however, be exacted. At a later period of the

Hebrew commonwealth, when commerce increased, the practice

of exacting usury or interest on loans, and of suretiship

in the commercial sense, grew up. Yet the exaction of it

from a Hebrew was regarded as discreditable (Ps. 15:5;

secured their doors by bars of wood or iron (Isa. 45:2; 1

Kings 4:3). These were the locks originally used, and were

opened and shut by large keys applied through an opening in

words used in Scripture to signify locust. In the New

Testament locusts are mentioned as forming part of the food

of John the Baptist (Matt. 3:4; Mark 1:6). By the Mosaic

law they were reckoned “clean,” so that he could

lawfully eat them. The name also occurs in Rev. 9:3, 7, in

17:27), a town in Gilead not far from Mahanaim, north of

the Jabbok (9:4, 5). It is probably identical with Debir

a garden (Isa. 1:8). The Hebrew name melunah is

rendered “cottage” (q.v.) in Isa. 24:20. It also

liquids used by the Hebrews (Lev. 14:10, 12, 15, 21, 24),

called in the Vulgate sextarius. It is the Hebrew unit of

measure of capacity, and is equal to the contents of six

ordinary hen’s eggs=the twelfth part of a him, or

of Timothy. She is commended by Paul for her faith (2 Tim.

of cord, corresponding to the “taches” or knobs

in the edges of the curtains of the tabernacle, for joining

them into a continuous circuit, fifty to a curtain (Ex.

Rev. 1:10, was in the early Christian ages used to denote

the first day of the week, which commemorated the

Lord’s resurrection. There is every reason to conclude

given to the only form of prayer Christ taught his

disciples (Matt. 6:9-13). The closing doxology of the

prayer is omitted by Luke (11:2-4), also in the R.V. of

Matt. 6:13. This prayer contains no allusion to the

atonement of Christ, nor to the offices of the Holy Spirit.

“All Christian prayer is based on the Lord’s

Prayer, but its spirit is also guided by that of His prayer

in Gethsemane and of the prayer recorded John 17. The

Lord’s Prayer is the comprehensive type of the simplest

11:20), called also “the Lord’s table”

(10:21), “communion,” “cup of blessing”

of the prophet Hosea’s first daughter, a type of

Jehovah’s temporary rejection of his people (Hos. 1:6;

“pebble”), a small stone used in casting lots

(Num. 33:54; Jonah 1:7). The lot was always resorted to by

the Hebrews with strictest reference to the interposition

of God, and as a method of ascertaining the divine will

(Prov. 16:33), and in serious cases of doubt (Esther 3:7).

Thus the lot was used at the division of the land of Canaan

among the serveral tribes (Num. 26:55; 34:13), at the

detection of Achan (Josh. 7:14, 18), the election of Saul

to be king (1 Sam. 10:20, 21), the distribution of the

priestly offices of the temple service (1 Chr. 24:3, 5, 19;

Luke 1:9), and over the two goats at the feast of Atonement

(Lev. 16:8). Matthias, who was “numbered with the

explanation only in the case of its use by our Lord in his

interview with “Simon, the son of Jonas,” after

his resurrection (John 21:16, 17). When our Lord says,

“Lovest thou me?” he uses the Greek word

agapas; and when Simon answers, he uses the Greek word

philo, i.e., “I love.” This is the usage

in the first and second questions put by our Lord; but in

the third our Lord uses Simon’s word. The distinction

between these two Greek words is thus fitly described by

Trench:, “Agapan has more of judgment and

deliberate choice; philein has more of attachment

and peculiar personal affection. Thus the ‘Lovest

thou’ (Gr. agapas) on the lips of the Lord seems to

Peter at this moment too cold a word, as though his Lord

were keeping him at a distance, or at least not inviting

him to draw near, as in the passionate yearning of his

heart he desired now to do. Therefore he puts by the word

and substitutes his own stronger ‘I love’ (Gr.

philo) in its room. A second time he does the same. And now

he has conquered; for when the Lord demands a third time

whether he loves him, he does it in the word which alone

will satisfy Peter (‘Lovest thou,’ Gr. phileis),

which alone claims from him that personal attachment and

affection with which indeed he knows that his heart is

thirsty or scorched land; the Lybians, an African nation

under tribute to Egypt (2 Chr. 12:3; 16:8). Their territory

was apparently near Egypt. They were probably the Mizraite

Paul during his imprisonment at Rome; Luke (q.v.), the

given to the king of Babylon (Isa. 14:12) to denote his

teacher at Antioch (Acts 13:1), and Paul’s kinsman

(Rom. 16:21). His name is Latin, but his birthplace seems

to indicate that he was one of the Jews of Cyrene, in North

“gain.” 1 Tim. 3:3, “not given to filthy

lucre.” Some MSS. have not the word so rendered, and

(Gen. 10:22; 1 Chr. 1:17), ancestor of the Lydians

(2) (comp. Gen. 10:13; 1 Chr. 1:11). They are associated

(Jer. 46:9) with African nations as mercenaries of the king

Moabitish place between Zoar and Horonaim (Isa. 15:5; Jer.

Gentile. The date and circumstances of his conversion are

unknown. According to his own statement (Luke 1:2), he was

not an “eye-witness and minister of the word from the

beginning.” It is probable that he was a physician in

Troas, and was there converted by Paul, to whom he attached

himself. He accompanied him to Philippi, but did not there

share his imprisonment, nor did he accompany him further

after his release in his missionary journey at this time

(Acts 17:1). On Paul’s third visit to Philippi (20:5,

6) we again meet with Luke, who probably had spent all the

intervening time in that city, a period of seven or eight

years. From this time Luke was Paul’s constant

companion during his journey to Jerusalem (20:6-21:18). He

again disappears from view during Paul’s imprisonment

at Jerusalem and Caesarea, and only reappears when Paul

sets out for Rome (27:1), whither he accompanies him (28:2,

12-16), and where he remains with him till the close of his

first imprisonment (Philemon 1:24; Col. 4:14). The last

notice of the “beloved physician” is in 2 Tim.

written by Luke. He does not claim to have been an

eye-witness of our Lord’s ministry, but to have gone to

the best sources of information within his reach, and to

have written an orderly narrative of the facts (Luke

1:1-4). The authors of the first three Gospels, the

synoptics, wrote independently of each other. Each wrote

his independent narrative under the guidance of the Holy

epileptic, the symptoms of which disease were supposed to

be more aggravated as the moon increased. In Matt. 4:24

“lunatics” are distinguished from demoniacs. In

17:15 the name “lunatic” is applied to one who is

sin which leads to the falling away from God (Rom. 1:21).

“Lust, the origin of sin, has its place in the heart,

not of necessity, but because it is the centre of all moral

forces and impulses and of spiritual activity.” In

almond. (1.) The ancient name of a royal Canaanitish city

near the site of Bethel (Gen. 28:19; 35:6), on the border

of Benjamin (Josh. 18:13). Here Jacob halted, and had a

Asia Minor, on the west of Cappadocia and the south of

Galatia. It was a Roman province, and its chief towns were

Iconium, Lystra, and Derbe. The “speech of

Lycaonia” (Acts 14:11) was probably the ancient

Assyrian language, or perhaps, as others think, a corrupt

Greek intermingled with Syriac words. Paul preached in this

south-west of Asia Minor, opposite the island of Rhodes. It

forms part of the region now called Tekeh. It was a

province of the Roman empire when visited by Paul (Acts

21:1; 27:5). Two of its towns are mentioned, Patara (21:1,

Ephraim, mentioned only in the New Testament (Acts 9:32,

35, 38) as the scene of Peter’s miracle in healing the

paralytic AEneas. It lay about 9 miles east of Joppa, on

the road from the sea-port to Jerusalem. In the Old

Testament (1 Chr. 8:12) it is called Lod. It was burned by

the Romans, but was afterwards rebuilt, and was known by

the name of Diospolis. Its modern name is Ludd. The

so-called patron saint of England, St. George, is said to

Lud), a province in the west of Asia Minor, which derived

its name from the fourth son of Shem (Gen. 10:22). It was

bounded on the east by the greater Phrygia, and on the west

(Luke 3:1), on the eastern slope of Anti-Lebanon, near the

captain (chiliarch) who commanded the Roman troops in

Jerusalem, and sent Paul under guard to the procurator

Felix at Caesarea (Acts 21:31-38; 22:24-30). His letter to

his superior officer is an interesting specimen of Roman

military correspondence (23:26-30). He obtained his Roman

citizenship by purchase, and was therefore probably a

Asia Minor, in a wild district and among a rude population.

Here Paul preached the gospel after he had been driven by

persecution from Iconium (Acts 14:2-7). Here also he healed

a lame man (8), and thus so impressed the ignorant and

superstitious people that they took him for Mercury,

because he was the “chief speaker,” and his

companion Barnabas for Jupiter, probably in consequence of

his stately, venerable appearance; and were proceeding to

offer sacrifices to them (13), when Paul earnestly

addressed them and turned their attention to the true

source of all blessings. But soon after, through the

influence of the Jews from Antioch in Pisidia and Iconium,

they stoned Paul and left him for dead (14:19). On

recovering, Paul left for Derbe; but soon returned again,

through Lystra, encouraging the disciples there to

steadfastness. He in all likelihood visited this city again

on his third missionary tour (Acts 18:23). Timothy, who was

probably born here (2 Tim. 3:10, 11), was no doubt one of

those who were on this occasion witnesses of Paul’s

Syrian kingdom near Geshur, east of the Hauran, the

district of Batanea (Josh. 13:13; 2 Sam. 10:6,8; 1 Chr.

scorpions; i.e., “scorpion-hill”, a pass on the

south-eastern border of Palestine (Num. 34:4; Josh. 15:3).

It is identified with the pass of Sufah, entering Palestine

the mountains of Judah (Josh. 15:59), probably the modern

(1.) One of the Levites whom David appointed as porter for

the priests resident at Jerusalem at the Captivity (1 Chr.

of Jehovah. (1.) The head of the twenty-fourth priestly

occur in Scripture. It was the name given to the leaders of

the national party among the Jews who suffered in the

persecution under Antiochus Epiphanes, who succeeded to the

Syrian throne B.C. 175. It is supposed to have been derived

from the Hebrew word (makkabah) meaning “hammer,”

as suggestive of the heroism and power of this Jewish

family, who are, however, more properly called Asmoneans or

were originally five books of the Maccabees. The first

contains a history of the war of independence, commencing

(B.C. 175) in a series of patriotic struggles against the

tyranny of Antiochus Epiphanes, and terminating B.C. 135.

It became part of the Vulgate Version of the Bible, and was

times, was a Roman province lying north of Greece. It was

governed by a propraetor with the title of proconsul. Paul

was summoned by the vision of the “man of

Macedonia” to preach the gospel there (Acts 16:9).

Frequent allusion is made to this event (18:5; 19:21; Rom.

15:26; 2 Cor. 1:16; 11:9; Phil. 4:15). The history of

Paul’s first journey through Macedonia is given in

detail in Acts 16:10-17:15. At the close of this journey he

returned from Corinth to Syria. He again passed through

this country (20:1-6), although the details of the route

are not given. After many years he probably visited it for

a third time (Phil. 2:24; 1 Tim. 1:3). The first convert

made by Paul in Europe was (Acts 16:13-15) Lydia (q.v.), a

“seller of purple,” residing in Philippi, the

was built by Herod the Great in the gorge of Callirhoe, one

of the wadies 9 miles east of the Dead Sea, as a frontier

rampart against Arab marauders. John the Baptist was

probably cast into the prison connected with this castle by

Herod Antipas, whom he had reproved for his adulterous

marriage with Herodias. Here Herod “made a

supper” on his birthday. He was at this time marching

against Aretas, king of Perea, to whose daughter he had

been married. During the revelry of the banquet held in the

border fortress, to please Salome, who danced before him,

he sent an executioner, who beheaded John, and

“brought his head in a charger, and gave it to the

damsel” (Mark 6:14-29). This castle stood

“starkly bold and clear” 3,860 feet above the

Dead Sea, and 2,546 above the Mediterranean. Its ruins, now

called M’khaur, are still visible on the northern end

or bond of the Lord, one of the Gadite heroes who joined

Manasseh’s oldest son (Josh. 17:1), or probably his

only son (see 1 Chr. 7:14, 15; comp. Num. 26:29-33; Josh.

13:31). His descendants are referred to under the name of

Machirites, being the offspring of Gilead (Num. 26:29).

They settled in land taken from the Amorites (Num. 32:39,

40; Deut. 3:15) by a special enactment (Num. 36:1-3; Josh.

17:3, 4). He is once mentioned as the representative of the

the cave which Abraham bought, together with the field in

which it stood, from Ephron the Hittite, for a family

burying-place (Gen. 23). It is one of those Bible

localities about the identification of which there can be

no doubt. It was on the slope of a hill on the east of

Hebron, “before Mamre.” Here were laid the bodies

of Abraham and Sarah, Isaac and Rebekah, Jacob and Leah

(Gen. 23:19; 25:9; 49:31; 50:13). Over the cave an ancient

Christian church was erected, probably in the time of

Justinian, the Roman emperor. This church has been

converted into a Mohammedan mosque. The whole is surrounded

by the el-Haram i.e., “the sacred enclosure,”

about 200 feet long, 115 broad, and of an average height of

about 50. This building, from the immense size of some of

its stones, and the manner in which they are fitted

together, is supposed by some to have been erected in the

days of David or of Solomon, while others ascribe it to the

time of Herod. It is looked upon as the most ancient and

“son” of Japheth (Gen. 10:2), the name by which

el-Minyay, 15 miles south-south-west of Gaza (Josh. 15:31;

1 Chr. 2:49), in the south of Judah. The Pal. Mem.,

however, suggest Umm Deimneh, 12 miles north-east of

threatened with the sword of the Babylonians (Jer.

Benjamin, not far from Jerusalem, towards the north (Isa.

10:31). The same Hebrew word occurs in Isa. 25:10, where it

is rendered “dunghill.” This verse has, however,

been interpreted as meaning “that Moab will be trodden

down by Jehovah as teben [broken straw] is trodden to

its proper sense in Deut. 28:34, John 10:20, 1 Cor. 14:23.

It also denotes a reckless state of mind arising from

various causes, as over-study (Eccl. 1:17; 2:12), blind

rage (Luke 6:11), or a depraved temper (Eccl. 7:25; 9:3; 2

Pet. 2:16). David feigned madness (1 Sam. 21:13) at Gath

city in the north of Palestine (Josh. 11:1; 12:19), whose

king was slain by Joshua; perhaps the ruin Madin, near

Galilee, mentioned only in Matt. 15:39. In the parallel

passage in Mark 8:10 this place is called Dalmanutha. It

was the birthplace of Mary called the Magdalen, or Mary

Magdalene. It was on the west shore of the Lake of

Tiberias, and is now probably the small obscure village

called el-Mejdel, about 3 miles north-west of Tiberias. In

the Talmud this city is called “the city of

colour,” and a particular district of it was called

“the tower of dyers.” The indigo plant was much

from Magdala, the place of her nativity, given to one of

the Marys of the Gospels to distinguish her from the other

Marys (Matt. 27:56, 61; 28:1, etc.). A mistaken notion has

prevailed that this Mary was a woman of bad character, that

she was the woman who is emphatically called “a

have consulted the teraphim (q.v.) for oracular answers

(Judg. 18:5, 6; Zech. 10:2). There is a remarkable

illustration of this divining by teraphim in Ezek.

21:19-22. We read also of the divining cup of Joseph (Gen.

44:5). The magicians of Egypt are frequently referred to in

the history of the Exodus. Magic was an inherent part of

the ancient Egyptian religion, and entered largely into

1:20) were sacred scribes who acted as interpreters of

officer invested with authority. The Hebrew shophetim, or

judges, were magistrates having authority in the land

(Deut. 1:16, 17). In Judg. 18:7 the word

“magistrate” (A.V.) is rendered in the Revised

Version “possessing authority”, i.e., having

power to do them harm by invasion. In the time of Ezra

(9:2) and Nehemiah (2:16; 4:14; 13:11) the Jewish

magistrates were called seganim, properly meaning

“nobles.” In the New Testament the Greek word

archon, rendered “magistrate” (Luke 12:58;

Titus 3:1), means one first in power, and hence a prince,

as in Matt. 20:25, 1 Cor. 2:6, 8. This term is used of the

Messiah, “Prince of the kings of the earth” (Rev.

1:5). In Acts 16:20, 22, 35, 36, 38, the Greek term

strategos, rendered “magistrate,” properly

signifies the leader of an army, a general, one having

military authority. The strategoi were the duumviri,

the two praetors appointed to preside over the

administration of justice in the colonies of the Romans.

They were attended by the sergeants (properly lictors or

of the “sons” of Japheth (Gen. 10:2; 1 Chr. 1:5).

In Ezekiel (38:2; 39:6) it is the name of a nation,

probably some Scythian or Tartar tribe descended from

Japheth. They are described as skilled horsemen, and expert

in the use of the bow. The Latin father Jerome says that

this word denotes “Scythian nations, fierce and

innumerable, who live beyond the Caucasus and the Lake

Maeotis, and near the Caspian Sea, and spread out even

onward to India.” Perhaps the name “represents

the Assyrian Mat Gugi, or ‘country of Gugu,’ the

side, (Jer. 20:3), a symbolical name given to the priest

Pashur, expressive of the fate announced by the prophet as

about to come upon him. Pashur was to be carried to

The son of Cainan, of the line of Seth (Gen. 5:12-17);

daughter of Ishmael, and third wife of Esau (Gen. 28:9);

word leannoth seems to point to some kind of instrument

unknown (Ps. 88, title). The whole phrase has by others

been rendered, “On the sickness of affliction: a

lesson;” or, “Concerning afflictive sickness: a

of Ps. 53, denoting that this was a didactic psalm, to be

sung to the accompaniment of the lute or guitar. Others

regard this word “mahalath” as the name simply of

an old air to which the psalm was to be sung. Others,

again, take the word as meaning “sickness,” and

near the Jabbok, beyond Jordan, where Jacob was met by the

“angels of God,” and where he divided his retinue

into “two hosts” on his return from Padan-aram

(Gen. 32:2). This name was afterwards given to the town

which was built at that place. It was the southern boundary

of Bashan (Josh. 13:26, 30), and became a city of the

Levites (21:38). Here Saul’s son Ishbosheth reigned (2

Sam. 2:8, 12), while David reigned at Hebron. Here also,

after a troubled reign, Ishbosheth was murdered by two of

his own bodyguard (2 Sam. 4:5-7), who brought his head to

David at Hebron, but were, instead of being rewarded, put

to death by him for their cold-blooded murder. Many years

after this, when he fled from Jerusalem on the rebellion of

his son Absalom, David made Mahanaim, where Barzillai

entertained him, his headquarters, and here he mustered his

forces which were led against the army that had gathered

around Absalom. It was while sitting at the gate of this

town that tidings of the great and decisive battle between

the two hosts and of the death of his son Absalom reached

him, when he gave way to the most violent grief (2 Sam.

“camp of Dan” 13:25 (R.V.,

“Mahaneh-dan”), a place behind (i.e., west of)

Kirjath-jearim, where the six hundred Danites from Zorah

and Eshtaol encamped on their way to capture the city of

Laish, which they rebuilt and called “Dan, after the

name of their father” (18:11-31). The Palestine

Explorers point to a ruin called ‘Erma, situated about

3 miles from the great corn valley on the east of

Levite, chief of the twenty-third course of musicians (1

speedeth; spoil hasteth, (Isa. 8:1-3; comp. Zeph. 1:14), a

name Isaiah was commanded first to write in large

characters on a tablet, and afterwards to give as a

symbolical name to a son that was to be born to him (Isa.

8:1, 3), as denoting the sudden attack on Damascus and

daughters of Zelophehad (Num. 27:1-11) who had their

father’s inheritance, the law of inheritance having

Elimelech the Bethlehemite’s two sons by Naomi. He

married Ruth and died childless (Ruth 1:2, 5; 4:9, 10), in

sons (1 Kings 4:31) who were inferior in wisdom only to

of scales,” a cuirass formed of pieces of metal

overlapping each other, like fish-scales (1 Sam. 17:5);

answering to the modern “mizzen-sail,” as some

suppose. Others understand the “jib,” near the

prow, or the “fore-sail,” as likely to be most

useful in bringing a ship’s head to the wind in the

one of the royal cities of the Canaanites (Josh. 12:16),

near which was a cave where the five kings who had

confederated against Israel sought refuge (10:10-29). They

were put to death by Joshua, who afterwards suspended their

bodies upon five trees. It has been identified with the

modern village called Sumeil, standing on a low hill about

7 miles to the north-west of Eleutheropolis (Beit Jibrin),

where are ancient remains and a great cave. The Palestine

Exploration surveyors have, however, identified it with

el-Mughar, or “the caves,” 3 miles from Jabneh

and 2 1/2 southwest of Ekron, because, they say, “at

this site only of all possible sites for Makkedah in the

Palestine plain do caves still exist.” (See

near Jerusalem inhabited by silver merchants (Zeph. 1:11).

It has been conjectured that it was the “Phoenician

quarter” of the city, where the traders of that nation

last of the minor prophets, and the writer of the last book

of the Old Testament canon (Mal. 4:4, 5, 6). Nothing is

known of him beyond what is contained in his book of

prophecies. Some have supposed that the name is simply a

title descriptive of his character as a messenger of

Jehovah, and not a proper name. There is reason, however,

to conclude that Malachi was the ordinary name of the

contents of the book are comprised in four chapters. In the

Hebrew text the third and fourth chapters (of the A.V.)

form but one. The whole consists of three sections,

preceded by an introduction (Mal. 1:1-5), in which the

prophet reminds Israel of Jehovah’s love to them. The

first section (1:6-2:9) contains a stern rebuke addressed

to the priests who had despised the name of Jehovah, and

been leaders in a departure from his worship and from the

covenant, and for their partiality in administering the

law. In the second (2:9-16) the people are rebuked for

their intermarriages with idolatrous heathen. In the third

(2:17-4:6) he addresses the people as a whole, and warns

them of the coming of the God of judgment, preceded by the

R.V., “their king;” Jer. 49:1, 3, R.V.; Zeph.

1:5), the national idol of the Ammonites. When Rabbah was

taken by David, the crown of this idol was among the

spoils. The weight is said to have been “a talent of

gold” (above 100 lbs.). The expression probably

denotes its value rather than its weight. It was adorned

(1.) The head of the fifth division of the priests in the

of the four sons of Saul (1 Chr. 8:33). He perished along

servant or slave of the high priest Caiaphas. He is

mentioned only by John. Peter cut off his right ear in the

garden of Gethsemane (John 18:10). But our Lord cured it

with a touch (Matt. 26:51; Mark 14:47; Luke 22:51). This

was the last miracle of bodily cure wrought by our Lord. It

Kohathite Levite, one of the sons of Heman the Levite (1

Chr. 25:4), and chief of the nineteenth division of the

(R.V., “saltwort”). The word so rendered

(malluah, from melah, “salt”) most probably

denotes the Atriplex halimus of Linnaeus, a species of sea

purslane found on the shores of the Dead Sea, as also of

the Mediterranean, and in salt marshes. It is a tall

shrubby orach, growing to the height sometimes of 10 feet.

Its buds and leaves, with those of other saline plants, are

reigning. (1.) A Levite of the family of Merari (1 Chr.

meaning “wealth” or “riches” (Luke

16:9-11); also, by personification, the god of riches

Amoritish chief in alliance with Abraham (Gen. 14:13,

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; Deut. 8:3). Its equivalents are

the Latin homo and the Greek anthropos (Matt. 5:13, 16). It

denotes also man in opposition to woman (Gen. 3:12; Matt.

teacher at Antioch. Nothing else is known of him beyond

what is stated in Acts 13:1, where he is spoken of as

having been brought up with (Gr. syntrophos; rendered in

R.V. “foster brother” of) Herod, i.e., Herod

Antipas, the tetrach, who, with his brother Archelaus, was