regarding which retaliatory punishment was to be inflicted

(Ex. 21:24; Lev. 24:20; Deut. 19:21). “Gnashing of

teeth” =rage, despair (Matt. 8:12; Acts 7:54);

“cleanness of teeth” =famine (Amos 4:6);

“children’s teeth set on edge” =children

Rev. 21:20), a golden yellow or “green” stone

brought from Cush or Ethiopia (Job 28:19). It was the

second stone in the first row in the breastplate of the

high priest, and had the name of Simeon inscribed on it

(Ex. 28:17). It is probably the chrysolite of the

wilderness of Sinai (Deut. 1:1), now identified with

Tafyleh or Tufileh, on the west side of the Edomitish

“a drum,” because the cries of children here

sacrificed by the priests of Moloch were drowned by the

noise of such an instrument; or from taph or toph, meaning

“to burn,” and hence a place of burning, the name

of a particular part in the valley of Hinnom. “Fire

being the most destructive of all elements, is chosen by

the sacred writers to symbolize the agency by which God

punishes or destroys the wicked. We are not to assume from

prophetical figures that material fire is the precise agent

to be used. It was not the agency employed in the

destruction of Sennacherib, mentioned in Isa.

30:33…Tophet properly begins where the Vale of Hinnom

bends round to the east, having the cliffs of Zion on the

north, and the Hill of Evil Counsel on the south. It

terminates at Beer ‘Ayub, where it joins the Valley of

Jehoshaphat. The cliffs on the southern side especially

abound in ancient tombs. Here the dead carcasses of beasts

and every offal and abomination were cast, and left to be

either devoured by that worm that never died or consumed by

that fire that was never quenched.” Thus Tophet came

betrayal, when our Lord was in the garden of Gethsemane,

Judas, “having received a band of men and officers

from the chief priests and Pharisees, cometh thither with

lanterns and torches and weapons” (John 18:1-3).

Although it was the time of full moon, yet in the valley of

the Kidron “there fell great, deep shadows from the

declivity of the mountain and projecting rocks; there were

there caverns and grottos, into which a fugitive might

retreat; finally, there were probably a garden-house and

tower, into whose gloom it might be necessary for a

searcher to throw light around.” Lange’s

Commentary. (Nahum 2:3, “torches,” Revised

Version, “steel,” probably should be

4:24), the “touch-stone” of justice; hence

inquisition by torture, and then any disease which racks

among the unclean animals (Lev. 11:29). Land tortoises are

common in Syria. The LXX. renders the word by “land

crocodile.” The word, however, more probably denotes a

3:11; 12:38), a tower at the north-western angle of the

second wall of Jerusalem. It was probably so named from its

contiguity to the “bakers’ street” (Jer.

Edar (Gen. 35:21), Penuel (Judg. 8:9, 17), Shechem (9:46),

David (Cant. 4:4), Lebanon (7:4), Syene (Ezek. 29:10),

Hananeel (Zech. 14:10), Siloam (Luke 13:4). There were

several towers in Jerusalem (2 Chr. 26:9; Ps. 48:12). They

were erected for various purposes, as watch-towers in

vineyard (Isa. 5:2; Matt. 21:33) and towers for

corresponds to the Heb. Argob (q.v.), the Greek name of a

region on the east of Jordan (Luke 3:1); one of the five

Roman provinces into which that district was divided. It

was in the tetrarchy of Philip, and is now called the

written or spoken, handed down from generation to

generation. In Mark 7:3, 9, 13, Col. 2:8, this word refers

to the arbitrary interpretations of the Jews. In 2 Thess.

2:15; 3:6, it is used in a good sense. Peter (1 Pet. 1:18)

uses this word with reference to the degenerate Judaism of

the “strangers scattered” whom he addresses

which the word “ecstasy” is derived) denotes the

state of one who is “out of himself.” Such were

the trances of Peter and Paul, Acts 10:10; 11:5; 22:17,

ecstasies, “a preternatural, absorbed state of mind

preparing for the reception of the vision”, (comp. 2

Cor. 12:1-4). In Mark 5:42 and Luke 5:26 the Greek word is

rendered “astonishment,” “amazement”

Lord on a “high mountain apart,” is described by

each of the three evangelists (Matt. 17:1-8; Mark 9:2-8;

Luke 9:28-36). The fullest account is given by Luke, who,

no doubt, was informed by Peter, who was present on the

occasion. What these evangelists record was an absolute

historical reality, and not a mere vision. The concurrence

between them in all the circumstances of the incident is

exact. John seems to allude to it also (John 1:14). Forty

years after the event Peter distinctly makes mention of it

(2 Pet. 1:16-18). In describing the sanctification of

believers, Paul also seems to allude to this majestic and

glorious appearance of our Lord on the “holy

which the Israelites built for the Egyptians (Ex. 1:11).

magazines built for the safe keeping of treasure and

valuable articles of any kind (Ezra 5:17; 7:20; Neh. 10:38;

12:41; John 8:20). It does not appear that there was a

separate building so called. The name was given to the

thirteen brazen chests, called “trumpets,” from

the form of the opening into which the offerings of the

temple worshippers were put. These stood in the outer

“court of the women.” “Nine chests were for

the appointed money-tribute and for the sacrifice-tribute,

i.e., money-gifts instead of the sacrifices; four chests

for freewill-offerings for wood, incense, temple

decoration, and burnt-offerings” (Lightfoot’s Hor.

midst of the garden of Eden (Gen. 2:9; 3:22). Some writers

have advanced the opinion that this tree had some secret

virtue, which was fitted to preserve life. Probably the

lesson conveyed was that life was to be sought by man, not

in himself or in his own power, but from without, from Him

who is emphatically the Life (John 1:4; 14:6). Wisdom is

compared to the tree of life (Prov. 3:18). The “tree

of life” spoken of in the Book of Revelation (Rev.

2:7; 22:2, 14) is an emblem of the joys of the celestial

evil – stood in the midst of the garden of Eden, beside

the tree of life (Gen. 2, 3). Adam and Eve were forbidden

to take of the fruit which grew upon it. But they disobeyed

the divine injunction, and so sin and death by sin entered

our world and became the heritage of Adam’s posterity.

‘asham, “debt”), the law concerning, given in

Lev. 5:14-6:7; also in Num. 5:5-8. The idea of sin as a

“debt” pervades this legislation. The

asham, which was always a ram, was offered in cases

descending from one ancestor. The “twelve tribes”

of the Hebrews were the twelve collections of families

which sprang from the sons of Jacob. In Matt. 24:30 the

word has a wider significance. The tribes of Israel are

referred to as types of the spiritual family of God (Rev.

7). (See ISRAEL, KINGDOM OF ¯T0001909; JUDAH, KINGDOM

affiction of any kind (Deut. 4:30; Matt. 13:21; 2 Cor.

7:4). In Rom. 2:9 “tribulation and anguish” are

the penal sufferings that shall overtake the wicked. In

Matt. 24:21, 29, the word denotes the calamities that were

on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In

Matt. 17:24-27 the word denotes the temple rate (the

“didrachma,” the “half-shekel,” as

rendered by the R.V.) which was required to be paid for the

support of the temple by every Jew above twenty years of

age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a

Scripture, but used to express the doctrine of the unity of

God as subsisting in three distinct Persons. This word is

derived from the Gr. trias, first used by Theophilus (A.D.

168-183), or from the Lat. trinitas, first used by

Tertullian (A.D. 220), to express this doctrine. The

propositions involved in the doctrine are these: 1. That

God is one, and that there is but one God (Deut. 6:4; 1

Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That

the Father is a distinct divine Person (hypostasis,

subsistentia, persona, suppositum intellectuale), distinct

from the Son and the Holy Spirit. 3. That Jesus Christ was

truly God, and yet was a Person distinct from the Father

and the Holy Spirit. 4. That the Holy Spirit is also a

Mysia, in the north-west of Asia Minor, named after ancient

Troy, which was at some little distance from it (about 4

miles) to the north. Here Paul, on his second missionary

journey, saw the vision of a “man of Macedonia,”

who appeared to him, saying, “Come over, and help

us” (Acts 16:8-11). He visited this place also on

other occasions, and on one of these visits he left his

cloak and some books there (2 Cor. 2:12; 2 Tim. 4:13). The

ruins of Troas extend over many miles, the site being now

mostly covered with a forest of oak trees. The modern name

western coast of Asia Minor, where Paul “tarried”

when on his way from Assos to Miletus, on his third

Ephesian who accompanied Paul during a part of his third

missionary journey (Acts 20:4; 21:29). He was with Paul in

Jerusalem, and the Jews, supposing that the apostle had

brought him with him into the temple, raised a tumult which

resulted in Paul’s imprisonment. (See TEMPLE,

HEROD’S ¯T0003611.) In writing to Timothy, the

apostle says, “Trophimus have I left at Miletum

sick” (2 Tim. 4:20). This must refer to some event not

variety of forms, and were made of divers materials. Some

were made of silver (Num. 10:2), and were used only by the

priests in announcing the approach of festivals and in

giving signals of war. Some were also made of rams’

horns (Josh. 6:8). They were blown at special festivals,

and to herald the arrival of special seasons (Lev. 23:24;

celebrated at the beginning of the month Tisri, the first

month of the civil year. It received its name from the

circumstances that the trumpets usually blown at the

commencement of each month were on that occasion blown with

unusual solemnity (Lev. 23:23-25; Num. 10:10; 29:1-6). It

was one of the seven days of holy convocation. The special

design of this feast, which is described in these verses,

Scripture. In Prov. 12:17, 19, it denotes that which is

opposed to falsehood. In Isa. 59:14, 15, Jer. 7:28, it

means fidelity or truthfulness. The doctrine of Christ is

called “the truth of the gospel” (Gal. 2:5),

“the truth” (2 Tim. 3:7; 4:4). Our Lord says of

himself, “I am the way, and the truth” (John

female Christians, active workers, whom Paul salutes in his

and Zillah, “an instructor of every artificer in brass

and iron” (Gen. 4:22; R.V., “the forger of every

peculiar peaceful and gentle habit its often referred to in

Scripture. A pair was offered in sacrifice by Mary at her

purification (Luke 2:24). The pigeon and the turtle-dove

were the only birds permitted to be offered in sacrifice

(Lev. 1:14; 5:7; 14:22; 15:14, 29, etc.). The Latin name of

this bird, turtur, is derived from its note, and is

a repetition of the Hebrew name tor. Three species

are found in Palestine, (1) the turtle-dove (Turtur

auritus), (2) the collared turtle (T. risorius), and (3)

the palm turtle (T. Senegalensis). But it is to the first

of these species which the various passages of Scripture

refer. It is a migratory bird (Jer. 8:7; Cant. 2:11, 12).

“Search the glades and valleys, even by sultry Jordan,

at the end of March, and not a turtle-dove is to be seen.

Return in the second week of April, and clouds of doves are

feeding on the clovers of the plain. They overspread the

whole face of the land.” “Immediately on its

arrival it pours forth from every garden, grove, and wooded

hill its melancholy yet soothing ditty unceasingly from

early dawn till sunset. It is from its plaintive and

continuous note, doubtless, that David, pouring forth his

heart’s sorrow to God, compares himself to a

Christian, a “faithful minister in the Lord”

(Eph. 6:21, 22), who, with Trophimus, accompanied Paul on a

part of his journey from Macedonia to Jerusalem (Acts

20:4). He is alluded to also in Col. 4:7, Titus 3:12, and 2

Tim. 4:12 as having been with Paul at Rome, whence he sent

him to Ephesus, probably for the purpose of building up and

Scripture (1 Cor. 10:11, A.V. marg.). The Greek word

tupos is rendered “print” (John 20:25),

“figure” (Acts 7:43; Rom. 5:14),

“fashion” (Acts 7:44), “manner” (Acts

23:25), “form” (Rom. 6:17), “example”

or “ensample” (1 Cor. 10:6, 11; Phil. 3:17; 1

Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means a

“model” or “pattern” or

“mould” into which clay or wax was pressed, that

it might take the figure or exact shape of the mould. The

word “type” is generally used to denote a

resemblance between something present and something future,

rhetorician, in whose “school” at Ephesus Paul

disputed daily for the space of two years with those who

came to him (Acts 19:9). Some have supposed that he was a

Jew, and that his “school” was a private

ancient Phoenician city, about 23 miles, in a direct line,

north of Acre, and 20 south of Sidon. Sidon was the oldest

Phoenician city, but Tyre had a longer and more illustrious

history. The commerce of the whole world was gathered into

the warehouses of Tyre. “Tyrian merchants were the

first who ventured to navigate the Mediterranean waters;

and they founded their colonies on the coasts and

neighbouring islands of the AEgean Sea, in Greece, on the

northern coast of Africa, at Carthage and other places, in

Sicily and Corsica, in Spain at Tartessus, and even beyond

the pillars of Hercules at Gadeira (Cadiz)”

(Driver’s Isaiah). In the time of David a friendly

alliance was entered into between the Hebrews and the

Tyrians, who were long ruled over by their native kings (2

“Valley of the Cheesemongers”), the name given by

Josephus the historian to the valley or rugged ravine which

in ancient times separated Mount Moriah from Mount Zion.

This valley, now filled up with a vast accumulation of

rubbish, and almost a plain, was spanned by bridges, the

most noted of which was Zion Bridge, which was probably the

ordinary means of communication between the royal palace on

Zion and the temple. A fragment of the arch (q.v.) of this

bridge (called “Robinson’s Arch”), where it

projects from the sanctuary wall, was discovered by

Robinson in 1839. This arch was destroyed by the Romans

a river of Susiana. It was probably the eastern branch of

the Choasper (Kerkhan), which divided into two branches

some 20 miles above the city of Susa. Hence Daniel (8:2,16)

speaks of standing “between the banks of Ulai”,

“anointing”). Kings, prophets, and priests were

anointed, in token of receiving divine grace. All believers

are, in a secondary sense, what Christ was in a primary

of great ferocity and strength (Num. 23:22, R.V.,

“wild ox,” marg., “ox-antelope;” 24:8;

Isa. 34:7, R.V., “wild oxen”), and untamable (Job

39:9). It was in reality a two-horned animal; but the exact

reference of the word so rendered (reem) is doubtful. Some

have supposed it to be the buffalo; others, the white

antelope, called by the Arabs rim. Most probably, however,

the word denotes the Bos primigenius (“primitive

ox”), which is now extinct all over the world. This

was the auerochs of the Germans, and the urus described by

Caesar (Gal. Bel., vi.28) as inhabiting the Hercynian

forest. The word thus rendered has been found in an

Assyrian inscription written over the wild ox or bison,

which some also suppose to be the animal intended (comp.

whom David appointed to take part in bringing the ark up to

Jerusalem from the house of Obed-edom by playing the

of the words written by the mysterious hand on the wall of

Belshazzar’s palace (Dan. 5:25). It is a pure Chaldean

word. “Peres” is only a simple form of the same

Ophir (Jer. 10:9). Some, however, regard it as the name of

an Indian colony in Yemen, southern Arabia; others as a

place on or near the river Hyphasis (now the Ghana), the

city “of the Chaldees,” the birthplace of Haran

(Gen. 11:28,31), the largest city of Shinar or northern

Chaldea, and the principal commercial centre of the country

as well as the centre of political power. It stood near the

mouth of the Euphrates, on its western bank, and is

represented by the mounds (of bricks cemented by bitumen)

of el-Mugheir, i.e., “the bitumined,” or

“the town of bitumen,” now 150 miles from the sea

and some 6 miles from the Euphrates, a little above the

point where it receives the Shat el-Hie, an affluent from

the Tigris. It was formerly a maritime city, as the waters

of the Persian Gulf reached thus far inland. Ur was the

port of Babylonia, whence trade was carried on with the

dwellers on the gulf, and with the distant countries of

India, Ethiopia, and Egypt. It was abandoned about B.C.

500, but long continued, like Erech, to be a great sacred

cemetery city, as is evident from the number of tombs found

(1.) A Hittite, the husband of Bathsheba, whom David first

seduced, and then after Uriah’s death married. He was

one of the band of David’s “mighty men.” The

sad story of the curel wrongs inflicted upon him by David

and of his mournful death are simply told in the sacred

record (2 Sam. 11:2-12:26). (See BATHSHEBA ¯T0000474;

(1.) A high priest in the time of Ahaz (2 Kings 16:10-16),

at whose bidding he constructed an idolatrous altar like

one the king had seen at Damascus, to be set up instead of

(Vulg.”doctrina;” LXX. “revelation”).

of money, hence interest; not, as in the modern sense,

exorbitant interest. The Jews were forbidden to exact usury

(Lev. 25:36, 37), only, however, in their dealings with

each other (Deut. 23:19, 20). The violation of this law was

viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer. 15:10).

After the Return, and later, this law was much neglected

of Aram, and grandson of Shem (Gen. 10:23; 1 Chr.

of Joktan (Gen. 10:27; 1 Chr. 1:21), the founder apparently

of one of the Arab tribes; the name also probably of the

(1:1; Jer. 25:20; Lam. 4:21), probably somewhere to the

east or south-east of Palestine and north of Edom. It is

Manasseh and Amon were buried (2 Kings 21:18, 26). It was

probably near the king’s palace in Jerusalem, or may

have formed part of the palace grounds. Manasseh may

Abinadab, in whose house the men of Kirjath-jearim placed

the ark when it was brought back from the land of the

Philistines (1 Sam. 7:1). He with his brother Ahio drove

the cart on which the ark was placed when David sought to

bring it up to Jerusalem. When the oxen stumbled, Uzzah, in

direct violation of the divine law (Num. 4:15), put forth

his hand to steady the ark, and was immediately smitten

unto death. The place where this occurred was henceforth

called Perez-uzzah (1 Chr. 13:11). David on this feared to

proceed further, and placed the ark in the house of

near Beth-horon. It derived its name from the daughter of

(1.) The son of Bukki, and a descendant of Aaron (1 Chr.

Azari’ah the Lord is my strength. (1.) One of

Amaziah’s sons, whom the people made king of Judah in

his father’s stead (2 Kings 14:21; 2 Chr. 26:1). His

long reign of about fifty-two years was “the most

prosperous excepting that of Jehosaphat since the time of

Solomon.” He was a vigorous and able ruler, and

“his name spread abroad, even to the entering in of

Egypt” (2 Chr. 26:8, 14). In the earlier part of his

reign, under the influence of Zechariah, he was faithful to

Jehovah, and “did that which was right in the sight of

the Lord” (2 Kings 15:3; 2 Chr. 26:4, 5); but toward

the close of his long life “his heart was lifted up to

his destruction,” and he wantonly invaded the

priest’s office (2 Chr. 26:16), and entering the

sanctuary proceeded to offer incense on the golden altar.

Azariah the high priest saw the tendency of such a daring

act on the part of the king, and with a band of eighty

priests he withstood him (2 Chr. 26:17), saying, “It

appertaineth not unto thee, Uzziah, to burn incense.”

Uzziah was suddenly struck with leprosy while in the act of

offering incense (26:19-21), and he was driven from the

temple and compelled to reside in “a several

house” to the day of his death (2 Kings 15:5, 27; 2

Chr. 26:3). He was buried in a separate grave “in the

field of the burial which belonged to the kings” (2

Kings 15:7; 2 Chr. 26:23). “That lonely grave in the

royal necropolis would eloquently testify to coming

generations that all earthly monarchy must bow before the

inviolable order of the divine will, and that no

interference could be tolerated with that unfolding of the

purposes of God, which, in the fulness of time, would

reveal the Christ, the true High Priest and King for

evermore” (Dr. Green’s Kingdom of Israel,

One of the sons of Kohath, and uncle of Aaron (Ex. 6:18;

“a wanderer,” “a fugitive;” not used

opprobriously (Gen. 4:12, R.V., “wanderer;” Ps.

honour, one of Haman’s sons, whom the Jews slew in the

“cleft” of the mountains (Deut. 8:7; 11:11; Ps.

104:8; Isa. 41:18); also a low plain bounded by mountains,

as the plain of Lebanon at the foot of Hermon around the

sources of the Jordan (Josh. 11:17; 12:7), and the valley

Ahasuerus, who was deposed from her royal dignity because

she refused to obey the king when he desired her to appear

in the banqueting hall of Shushan the palace (Esther

the oldest extant vellum manuscript. It and the Codex

Sinaiticus are the two oldest uncial manuscripts. They were

probably written in the fourth century. The Vaticanus was

placed in the Vatican Library at Rome by Pope Nicolas V. in

1448, its previous history being unknown. It originally

consisted in all probability of a complete copy of the

Septuagint and of the New Testament. It is now imperfect,

and consists of 759 thin, delicate leaves, of which the New

Testament fills 142. Like the Sinaiticus, it is of the

greatest value to Biblical scholars in aiding in the

formation of a correct text of the New Testament. It is

(Ruth 3:15; marg., “sheet” or “apron;”

R.V., “mantle”). In Isa. 3:22 this word is

plural, rendered “wimples;” R.V.,

holy Scriptures. This word is not found in the Bible,

nevertheless, as frequent references are made in this work

to various ancient as well as modern versions, it is

fitting that some brief account should be given of the most

important of these. These versions are important helps to

Hebrew word thus rendered (perazon) means habitations in

the open country, unwalled villages (Deut. 3:5; 1 Sam.

6:18). Others, however, following the LXX. and the Vulgate

products of Palestine. The first mention of it is in the

history of Noah (Gen. 9:20). It is afterwards frequently

noticed both in the Old and New Testaments, and in the

ruins of terraced vineyards there are evidences that it was

extensively cultivated by the Jews. It was cultivated in

Palestine before the Israelites took possession of it. The

men sent out by Moses brought with them from the Valley of

Eshcol a cluster of grapes so large that “they bare it

between two upon a staff” (Num. 13: 23). The vineyards

of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh

(Isa. 16:8-10; Jer. 48:32, 34), and Helbon (Ezek. 27:18),

Fr. vin aigre; i.e., “sour wine.” The Hebrew word

is rendered vinegar in Ps. 69:21, a prophecy fulfilled in

the history of the crucifixion (Matt. 27:34). This was the

common sour wine (posea) daily made use of by the Roman

soldiers. They gave it to Christ, not in derision, but from

compassion, to assuage his thirst. Prov. 10:26 shows that

there was also a stronger vinegar, which was not fit for

drinking. The comparison, “vinegar upon nitre,”

probably means “vinegar upon soda” (as in the

in Deut. 32:32. Among the many conjectures as to this tree,

the most probable is that it is the ‘osher of the

Arabs, which abounds in the region of the Dead Sea. Its

fruit are the so-called “apples of Sodom,” which,

though beautiful to the eye, are exceedingly bitter to the

taste. (See EN-GEDI ¯T0001207.) The people of Israel

are referred to here by Moses as being utterly corrupt,

R.V., “lute;” 14:11), a musical instrument,

59:5, the Heb. word eph’eh is thus rendered. The Hebrew

word, however, probably denotes a species of poisonous

serpents known by the Arabic name of ‘el ephah.

Tristram has identified it with the sand viper, a species

of small size common in sandy regions, and frequently found

under stones by the shores of the Dead Sea. It is rapid in

its movements, and highly poisonous. In the New Testament

echidne is used (Matt. 3:7; 12:34; 23:33) for any

poisonous snake. The viper mentioned in Acts 28:3 was

probably the vipera aspis, or the Mediterranean viper. (See

our Lord, Isaiah (7:14) says, “A virgin [R.V. marg.,

‘the virgin’] shall conceive, and bear a son”

(comp. Luke 1:31-35). The people of the land of Zidon are

thus referred to by Isaiah (23:12), “O thou oppressed

virgin, daughter of Zidon;” and of the people of

Israel, Jeremiah (18:13) says, “The virgin of Israel

apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2

when once made, were to be kept if the thing vowed was

right. They were made under a great variety of

circumstances (Gen. 28: 18-22; Lev. 7:16; Num. 30:2-13;

Deut. 23:18; Judg. 11:30, 39; 1 Sam. 1:11; Jonah 1:16; Acts

(Lev. 11:14). In the parallel passage (Deut. 14:13) the

Hebrew word used is ra’ah, rendered

“glede;” LXX., “gups;” Vulg.,

“milvus.” A species of ravenous bird,

distinguished for its rapid flight. “When used without

the epithet ‘red,’ the name is commonly confined to

the black kite. The habits of the bird bear out the

allusion in Isa. 34:15, for it is, excepting during the

winter three months, so numerous everywhere in Palestine as

29:2, 23; Lev. 2:4; 7:12; 8:26; Num. 6:15, 19) used in

Matt. 20:2); to be punctually paid (Lev. 19:13; Deut.

24:14, 15); judgements threatened against the withholding

of (Jer. 22:13; Mal. 3:5; comp. James 5:4); paid in money

(Matt. 20:1-14); to Jacob in kind (Gen. 29:15, 20; 30:28;

in Gen. 45:19, 21, 27; 46:5; Num. 7:3, 7,8, but elsewhere

rendered “cart” (1 Sam. 6:7, etc.). This vehicle

was used for peaceful purposes. In Ezek. 23:24, however, it

is the rendering of a different Hebrew word, and denotes a

section of the western wall of the temple area, where the

Jews assemble every Friday afternoon to bewail their

desolate condition (Ps. 79:1, 4, 5). The stones in this

part of the wall are of great size, and were placed, as is

generally believed, in the position in which they are now

found in the time of Solomon. “The congregation at the

wailing-place is one of the most solemn gatherings left to

the Jewish Church, and as the writer gazed at the motley

concourse he experienced a feeling of sorrow that the

remnants of the chosen race should be heartlessly thrust

outside the sacred enclosure of their fathers’ holy

temple by men of an alien race and an alien creed. Many of

the elders, seated on the ground, with their backs against

the wall, on the west side of the area, and with their

faces turned toward the eternal house, read out of their

well-thumbed Hebrew books passages from the prophetic

writings, such as Isa. 64:9-12” (King’s Recent

Discoveries, etc.). The wailing-place of the Jews, viewed

in its past spiritual and historic relations, is indeed

“the saddest nook in this vale of tears.” (See

walls, as distinguished from “unwalled villages”

(Ezek. 38:11; Lev. 25:29-34). They were made thick and

strong (Num. 13:28; Deut. 3:5). Among the Jews walls were

built of stone, some of those in the temple being of great

size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term

is used metaphorically of security and safety (Isa. 26:1;

the wilderness in consequence of their rebellious fears to

enter the Promised Land (Num. 14:26-35). They wandered for

forty years before they were permitted to cross the Jordan

possession of the Promised Land by conquest. They had to

engage in a long and bloody war before the Canaanitish

tribes were finally subdued. Except in the case of Jericho

and Ai, the war did not become aggressive till after the

death of Joshua. Till then the attack was always first made

by the Canaanites. Now the measure of the iniquity of the

Canaanites was full, and Israel was employed by God to

sweep them away from off the face of the earth. In entering

on this new stage of the war, the tribe of Judah, according

– (Num. 21:14, 15), some unknown book so called (comp.

Gen. 14:14-16; Ex. 17:8-16; Num. 14:40-45; 21:1-3, 21-25,

33-35; 31. The wars here recorded might be thus

like other Orientals, used their fingers when taking food,

and therefore washed their hands before doing so, for the

sake of cleanliness. Here the reference is to the ablutions

prescribed by tradition, according to which “the

disciples ought to have gone down to the side of the lake,

washed their hands thoroughly, ‘rubbing the fist of one

hand in the hollow of the other, then placed the ten

finger-tips together, holding the hands up, so that any

surplus water might flow down to the elbow, and thence to

the ground.'” To neglect to do this had come to be

regarded as a great sin, a sin equal to the breach of any

of the ten commandments. Moses had commanded washings oft,

but always for some definite cause; but the Jews multiplied

the legal observance till they formed a large body of

precepts. To such precepts about ceremonial washing Mark

the time between sunset and sunrise was divided. They are

so called because watchmen relieved each other at each of

these periods. There are frequent references in Scripture

to the duties of watchmen who were appointed to give notice

of the approach of an enemy (2 Sam. 18:24-27; 2 Kings

9:17-20; Isa. 21:5-9). They were sometimes placed for this

purpose on watch-towers (2 Kings 17:9; 18:8). Ministers or

teachers are also spoken of under this title (Jer. 6:17;

“sleeplessnesses,” the result of “manual

labour, teaching, travelling, meditating, praying, cares,

employed (not, however, in Scripture) to denote the water

used in the solemn ordeal prescribed by the law of Moses

cases of ceremonial cleansings at the consecration of the

Levites (Num. 8:7). It signified, figuratively, that

purifying of the heart which must characterize the servants

with the ashes of a red heifer for the ceremonial cleansing

of persons defiled by contact with a dead body (Num.

R.V., “cataracts”). If we regard this psalm as

descriptive of David’s feelings when banished from

Jerusalem by the revolt of Absalom, this word may denote

“waterfalls,” inasmuch as Mahanaim, where he

abode, was near the Jabbok, and the region abounded with

peace-offerings were so called, because they were waved by

the priests (Ex. 29:24, 26, 27; Lev. 7:20-34; 8:27; 9:21;

10:14, 15, etc.), in token of a solemn special presentation

to God. They then became the property of the priests. The

first-fruits, a sheaf of barley, offered at the feast of

Pentecost (Lev. 23:17-20), and wheat-bread, the

first-fruits of the second harvest, offered at the Passover

of bees. Mentioned (Ps. 22:14; 68:2; 97:5; Micah 1:4) in

(whom it was customary for the mothers to nurse, Ex. 2:7-9;

1 Sam. 1:23; Cant. 8:1) were not generally weaned till they

enumerated among unclean animals (Lev. 11:29). Some think

that this Hebrew word rather denotes the mole (Spalax

typhlus) common in Palestine. There is no sufficient

reason, however, to depart from the usual translation. The

art practised in very early times (Ex. 35:35). The

Egyptians were specially skilled in it (Isa. 19:9; Ezek.