firm, and hence also faithful (Rev. 3:14). In Isa. 65:16,

the Authorized Version has “the God of truth,”

which in Hebrew is “the God of Amen.” It is

frequently used by our Saviour to give emphasis to his

words, where it is translated “verily.”

Sometimes, only, however, in John’s Gospel, it is

repeated, “Verily, verily.” It is used as an

stones in the breastplate of the high priest (Ex. 28:19;

39:12), and in the foundation of the New Jerusalem (Rev.

21:20). The ancients thought that this stone had the power

of dispelling drunkenness in all who wore or touched it,

and hence its Greek name formed from a_,

“privative,” and _methuo, “to get

drunk.” Its Jewish name, ahlamah’, was

derived by the rabbins from the Hebrew word halam,

“to dream,” from its supposed power of causing

Jonah the prophet, a native of Gath-hepher (2 Kings 14:25;

hill which Joab and Abishai reached as the sun went down,

when they were in pursuit of Abner (2 Sam. 2:24). It lay to

Jehovah to the people of Israel (Hos. 2:1, 23. Comp. 1:9;

of the twelve spies sent by Moses to search the land of

Canaan (Num. 13:12). He was one of the ten who perished by

“renowned.” (1.) The father of the Ephraimite

chief Elishama, at the time of the Exodus (Num. 1:10; 2:18;

prince. (1.) The father of Nahshon, who was chief of the

tribe of Judah (Num. 1:7; 2:3; 7:12, 17; 10:14). His

Cant. 6:12, whose chariots were famed for their swiftness.

It is rendered in the margin “my willing people,”

and in the Revised Version “my princely

Almighty, the father of Ahiezer, who was chief of the

Danites at the time of the Exodus (Num. 1:12; 2:25). This

is one of the few names compounded with the name of God,

the son of Benaiah, who was the third and chief captain of

Ben-ammi, the son of Lot (Gen. 19:38). This name is also

descendants of Ammon, the son of Lot (Gen. 19:38). From the

very beginning (Deut. 2:16-20) of their history till they

are lost sight of (Judg. 5:2), this tribe is closely

associated with the Moabites (Judg. 10:11; 2 Chr. 20:1;

Zeph. 2:8). Both of these tribes hired Balaam to curse

Israel (Deut. 23:4). The Ammonites were probably more of a

predatory tribe, moving from place to place, while the

Moabites were more settled. They inhabited the country east

of the Jordan and north of Moab and the Dead Sea, from

which they had expelled the Zamzummims or Zuzims (Deut.

2:20; Gen. 14:5). They are known as the Beni-ammi (Gen.

19:38), Ammi or Ammon being worshipped as their chief god.

They were of Semitic origin, and closely related to the

Hebrews in blood and language. They showed no kindness to

the Israelites when passing through their territory, and

therefore they were prohibited from “entering the

congregation of the Lord to the tenth generation”

(Deut. 23:3). They afterwards became hostile to Israel

(Judg. 3:13). Jephthah waged war against them, and

“took twenty cities with a very great slaughter”

(Judg. 11:33). They were again signally defeated by Saul (1

Sam. 11:11). David also defeated them and their allies the

Syrians (2 Sam. 10:6-14), and took their chief city,

Rabbah, with much spoil (2 Sam. 10:14; 12:26-31). The

subsequent events of their history are noted in 2 Chr.

20:25; 26:8; Jer. 49:1; Ezek. 25:3, 6. One of Solomon’s

wives was Naamah, an Ammonite. She was the mother of

sons of Shammai, of the children of Ezra (1 Chr. 4:20;

of Samaria in the time of Ahab. The prophet Micaiah was

hillmen, the name given to the descendants of one of the

sons of Canaan (Gen. 14:7), called Amurra or Amurri in the

Assyrian and Egyptian inscriptions. On the early Babylonian

monuments all Syria, including Palestine, is known as

“the land of the Amorites.” The southern slopes

of the mountains of Judea are called the “mount of the

Amorites” (Deut. 1:7, 19, 20). They seem to have

originally occupied the land stretching from the heights

west of the Dead Sea (Gen. 14:7) to Hebron (13. Comp. 13:8;

Deut. 3:8; 4:46-48), embracing “all Gilead and all

Bashan” (Deut. 3:10), with the Jordan valley on the

east of the river (4:49), the land of the “two kings

of the Amorites,” Sihon and Og (Deut. 31:4; Josh.

2:10; 9:10). The five kings of the Amorites were defeated

with great slaughter by Joshua (10:10). They were again

defeated at the waters of Merom by Joshua, who smote them

till there were none remaining (Josh. 11:8). It is

mentioned as a surprising circumstance that in the days of

Samuel there was peace between them and the Israelites (1

Sam. 7:14). The discrepancy supposed to exist between Deut.

1:44 and Num. 14:45 is explained by the circumstance that

the terms “Amorites” and “Amalekites”

are used synonymously for the “Canaanites.” In

the same way we explain the fact that the

“Hivites” of Gen. 34:2 are the

“Amorites” of 48:22. Comp. Josh. 10:6; 11:19 with

2 Sam. 21:2; also Num. 14:45 with Deut. 1:44. The Amorites

were warlike mountaineers. They are represented on the

Egyptian monuments with fair skins, light hair, blue eyes,

aquiline noses, and pointed beards. They are supposed to

have been men of great stature; their king, Og, is

described by Moses as the last “of the remnant of the

giants” (Deut. 3:11). Both Sihon and Og were

independent kings. Only one word of the Amorite language

survives, “Shenir,” the name they gave to Mount

the twelve minor prophets. He was a native of Tekota, the

modern Tekua, a town about 12 miles south-east of

Bethlehem. He was a man of humble birth, neither a

“prophet nor a prophet’s son,” but “an

herdman and a dresser of sycomore trees,” R.V. He

prophesied in the days of Uzziah, king of Judah, and was

contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15;

Zech. 14:5), who survived him a few years. Under Jeroboam

II. the kingdom of Israel rose to the zenith of its

prosperity; but that was followed by the prevalence of

luxury and vice and idolatry. At this period Amos was

called from his obscurity to remind the people of the law

of God’s retributive justice, and to call them to

prophet Isaiah (2 Kings 19:2, 20; 20:1; Isa. 1:1; 2:1). As

to his personal history little is positively known. He is

supposed by some to have been the “man of God”

a Macedonian city, a great Roman military station, through

which Paul and Silas passed on their way from Philippi to

Thessalonica, a distance of 33 Roman miles from Philippi

i.e., “friend of Jehovah.” (1.) The son of

Kohath, the son of Levi. He married Jochebed, “his

father’s sister,” and was the father of Aaron,

Miriam, and Moses (Ex. 6:18, 20; Num. 3:19). He died in

Egypt at the age of 137 years (Ex. 6:20). His descendants

were called Amramites (Num. 3:27; 1 Chr. 26:23). (2.) Ezra

southern Chaldea, one of the confederates of Chedorlaomer,

king of Elam, in a war against Sodom and cities of the

plain (Gen. 14:1, 4). It is now found that Amraphel (or

Ammirapaltu) is the Khammu-rabi whose name appears on

recently-discovered monuments. (See CHEDORLAOMER

¯T0000781). After defeating Arioch (q.v.) he united

cities in the mountains of Judah, from which Joshua

expelled the Anakim (Josh. 11:21; 15:50). It still retains

its ancient name. It lies among the hills, 10 miles

sons of Seir, and head of an Idumean tribe, called a

Horite, as in course of time all the branches of this tribe

were called from their dwelling in caves in Mount Seir

Arba, father of the Anakim (Josh. 15:13; 21:11, Heb.

(Josh. 11:21; Num. 13:33; Deut. 9:2). They dwelt in the

south of Palestine, in the neighbourhood of Hebron (Gen.

23:2; Josh. 15:13). In the days of Abraham (Gen. 14:5, 6)

they inhabited the region afterwards known as Edom and

Moab, east of the Jordan. They were probably a remnant of

the original inhabitants of Palestine before the

Canaanites, a Cushite tribe from Babel, and of the same

race as the Phoenicians and the Egyptian shepherd kings.

Their formidable warlike appearance, as described by the

spies sent to search the land, filled the Israelites with

terror. They seem to have identified them with the

Nephilim, the “giants” (Gen. 6:4; Num. 13:33) of

the antediluvian age. There were various tribes of Anakim

(Josh. 15:14). Joshua finally expelled them from the land,

except a remnant that found a refuge in the cities of Gaza,

Gath, and Ashdod (Josh. 11:22). The Philistine giants whom

David encountered (2 Sam. 21:15-22) were descendants of the

worshipped by the people of Sepharvaim, who colonized

Samaria (2 Kings 17:31). The name means “Anu is

king.” It was a female deity representing the moon, as

Israelites who sealed the covenant after the return from

the name of a town in the tribe of Benjamin between Nob and

Hazor (Neh. 11:32). It is probably the modern Beit Hanina,

the same as Hananiah. (1.) One of the members of the church

at Jerusalem, who conspired with his wife Sapphira to

deceive the brethren, and who fell down and immediately

expired after he had uttered the falsehood (Acts 5:5). By

common agreement the members of the early Christian

community devoted their property to the work of furthering

the gospel and of assisting the poor and needy. The

proceeds of the possessions they sold were placed at the

disposal of the apostles (Acts 4:36, 37). Ananias might

have kept his property had he so chosen; but he professed

agreement with the brethren in the common purpose, and had

of his own accord devoted it all, as he said, to these

sacred ends. Yet he retained a part of it for his own ends,

and thus lied in declaring that he had given it all.

“The offence of Ananias and Sapphira showed contempt

of God, vanity and ambition in the offenders, and utter

disregard of the corruption which they were bringing into

the society. Such sin, committed in despite of the light

which they possessed, called for a special mark of divine

“prayer”, the father of Shamgar, who was one of

suspended; hence anything laid up in a temple or set apart

as sacred. In this sense the form of the word is

anath(ee)ma, once in plural used in the Greek New

Testament, in Luke 21:5, where it is rendered

“gifts.” In the LXX. the form anathema is

generally used as the rendering of the Hebrew word

herem, derived from a verb which means (1) to

consecrate or devote; and (2) to exterminate. Any object so

devoted to the Lord could not be redeemed (Num. 18:14; Lev.

27:28, 29); and hence the idea of exterminating connected

with the word. The Hebrew verb (haram) is frequently used

of the extermination of idolatrous nations. It had a wide

range of application. The anathema_ or _herem was a

person or thing irrevocably devoted to God (Lev. 27:21,

28); and “none devoted shall be ransomed. He shall

surely be put to death” (27:29). The word therefore

carried the idea of devoted to destruction (Num. 21:2, 3;

Josh. 6:17); and hence generally it meant a thing accursed.

In Deut. 7:26 an idol is called a herem =

cities of refuge, in the tribe of Benjamin (Josh. 21:18).

The Jews, as a rule, did not change the names of the towns

they found in Palestine; hence this town may be regarded as

deriving its name from the goddess Anat. It was the native

place of Abiezer, one of David’s “thirty” (2

Sam. 23:27), and of Jehu, another of his mighty men (1 Chr.

12:3). It is chiefly notable, however, as the birth-place

and usual residence of Jeremiah (Jer. 1:1; 11:21-23; 29:27;

32:7-9). It suffered greatly from the army of Sennacherib,

and only 128 men returned to it from the Exile (Neh. 7:27;

Ezra 2:23). It lay about 3 miles north of Jerusalem. It has

been identified with the small and poor village of

it would appear that the Roman vessels carried several

anchors, which were attached to the stern as well as to the

prow. The Roman anchor, like the modern one, had two teeth

or flukes. In Heb. 6:19 the word is used metaphorically for

that which supports or keeps one steadfast in the time of

applied to Jehovah three times in the vision of Daniel

(7:9, 13, 22) in the sense of eternal. In contrast with all

one of the apostles of our Lord. He was of Bethsaida in

Galilee (John 1:44), and was the brother of Simon Peter

(Matt. 4:18; 10:2). On one occasion John the Baptist, whose

disciple he then was, pointing to Jesus, said, “Behold

the Lamb of God” (John 1:40); and Andrew, hearing him,

immediately became a follower of Jesus, the first of his

disciples. After he had been led to recognize Jesus as the

Messiah, his first care was to bring also his brother Simon

to Jesus. The two brothers seem to have after this pursued

for a while their usual calling as fishermen, and did not

become the stated attendants of the Lord till after

John’s imprisonment (Matt. 4:18, 19; Mark 1:16, 17).

Very little is related of Andrew. He was one of the

confidential disciples (John 6:8; 12:22), and with Peter,

James, and John inquired of our Lord privately regarding

his future coming (Mark 13:3). He was present at the

feeding of the five thousand (John 6:9), and he introduced

the Greeks who desired to see Jesus (John 12:22); but of

his subsequent history little is known. It is noteworthy

that Andrew thrice brings others to Christ, (1) Peter; (2)

the lad with the loaves; and (3) certain Greeks. These

Jewish Christian, the kinsman and fellowprisoner of Paul

city in the tribe of Issachar (1 Chr. 6:73). It is also

called En-gannim (q.v.) in Josh. 19:21; the modern

chief who joined his forces with those of Abraham in

in the Hebrew and Greek, a “messenger,” and hence

employed to denote any agent God sends forth to execute his

purposes. It is used of an ordinary messenger (Job 1:14: 1

Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag.

1:13), of priests (Mal. 2:7), and ministers of the New

displeasure on account of something evil that presents

itself to our view. In itself it is an original

susceptibility of our nature, just as love is, and is not

necessarily sinful. It may, however, become sinful when

causeless, or excessive, or protracted (Matt. 5:22; Eph.

4:26; Col. 3:8). As ascribed to God, it merely denotes his

mountains of Judah (Josh. 15:50), now el-Ghuwein, near

creature endowed with sensation. The Levitical law divided

animals into clean and unclean, although the distinction

seems to have existed before the Flood (Gen. 7:2). The

clean could be offered in sacrifice and eaten. All animals

that had not cloven hoofs and did not chew the cud were

unclean. The list of clean and unclean quadrupeds is set

in Matt. 23:23. It is the plant commonly known by the name

of dill, the Peucedanum graveolens of the botanist. This

name dill is derived from a Norse word which means to

soothe, the plant having the carminative property of

allaying pain. The common dill, the Anethum graveolens, is

an annual growing wild in the cornfields of Spain and

Portugal and the south of Europe generally. There is also a

species of dill cultivated in Eastern countries known by

the name of shubit. It was this species of garden plant of

which the Pharisees were in the habit of paying tithes. The

Talmud requires that the seeds, leaves, and stem of dill

shall pay tithes. It is an umbelliferous plant, very like

the caraway, its leaves, which are aromatic, being used in

soups and pickles. The proper anise is the Pimpinella

daughter of Phanuel. She was a “prophetess,” like

Miriam, Deborah, and Huldah (2 Chr. 34:22). After seven

years of married life her husband died, and during her long

widowhood she daily attended the temple services. When she

was eighty-four years old, she entered the temple at the

moment when the aged Simeon uttered his memorable words of

praise and thanks to God that he had fulfilled his ancient

promise in sending his Son into the world (Luke 2:36,

7-14. In A.D. 25 Caiaphas, who had married the daughter of

Annas (John 18:13), was raised to that office, and probably

Annas was now made president of the Sanhedrim, or deputy or

coadjutor of the high priest, and thus was also called high

priest along with Caiaphas (Luke 3:2). By the Mosaic law

the high-priesthood was held for life (Num. 3:10); and

although Annas had been deposed by the Roman procurator,

the Jews may still have regarded him as legally the high

priest. Our Lord was first brought before Annas, and after

a brief questioning of him (John 18:19-23) was sent to

Caiaphas, when some members of the Sanhedrim had met, and

the first trial of Jesus took place (Matt. 26:57-68). This

examination of our Lord before Annas is recorded only by

John. Annas was president of the Sanhedrim before which

anointing with perfumed oil was common among the Hebrews.

(1.) The act of anointing was significant of consecration

to a holy or sacred use; hence the anointing of the high

priest (Ex. 29:29; Lev. 4:3) and of the sacred vessels (Ex.

30:26). The high priest and the king are thus called

“the anointed” (Lev. 4:3, 5, 16; 6:20; Ps.

132:10). Anointing a king was equivalent to crowning him (1

Sam. 16:13; 2 Sam. 2:4, etc.). Prophets were also anointed

(1 Kings 19:16; 1 Chr. 16:22; Ps. 105:15). The expression,

“anoint the shield” (Isa. 21:5), refers to the

custom of rubbing oil on the leather of the shield so as to

meaning to creep, cut off, destroy), referred to in Prov.

6:6; 30:25, as distinguished for its prudent habits. Many

ants in Palestine feed on animal substances, but others

draw their nourishment partly or exclusively from

vegetables. To the latter class belongs the ant to which

Solomon refers. This ant gathers the seeds in the season of

ripening, and stores them for future use; a habit that has

an opposition Christ, a rival Christ. The word is used only

by the apostle John. Referring to false teachers, he says

(1 John 2:18, 22; 4:3; 2 John 1:7), “Even now are

river Orontes, about 16 miles from the Mediterranean, and

some 300 miles north of Jerusalem. It was the metropolis of

Syria, and afterwards became the capital of the Roman

province in Asia. It ranked third, after Rome and

Alexandria, in point of importance, of the cities of the

Roman empire. It was called the “first city of the

East.” Christianity was early introduced into it (Acts

11:19, 21, 24), and the name “Christian” was

first applied here to its professors (Acts 11:26). It is

intimately connected with the early history of the gospel

(Acts 6:5; 11:19, 27, 28, 30; 12:25; 15:22-35; Gal. 2:11,

12). It was the great central point whence missionaries to

the Gentiles were sent forth. It was the birth-place of the

famous Christian father Chrysostom, who died A.D. 407. It

bears the modern name of Antakia, and is now a miserable,

decaying Turkish town. Like Philippi, it was raised to the

rank of a Roman colony. Such colonies were ruled by

Syrian kings from B.C. 280 to B.C. 65. The most notable of

these were, (1.) Antiochus the Great, who ascended the

throne B.C. 223. He is regarded as the “king of the

north” referred to in Dan. 11:13-19. He was succeeded

(B.C. 187) by his son, Seleucus Philopater, spoken of by

Daniel (11:20) as “a raiser of taxes”, in the

Revised Version, “one that shall cause an exactor to

son of Herod the Great by his Samaritan wife Malthace. He

was tetrarch of Galilee and Peraea during the whole period

of our Lord’s life on earth (Luke 23:7). He was a

frivolous and vain prince, and was chargeable with many

infamous crimes (Mark 8:15; Luke 3:19; 13:31, 32). He

beheaded John the Baptist (Matt. 14:1-12) at the

instigation of Herodias, the wife of his half-brother

Herod-Philip, whom he had married. Pilate sent Christ to

him when he was at Jerusalem at the Passover (Luke 23:7).

He asked some idle questions of him, and after causing him

to be mocked, sent him back again to Pilate. The wife of

Chuza, his house-steward, was one of our Lord’s

Herod the Great, and called by this name in honour of his

father, Antipater. It lay between Caesarea and Lydda, two

miles inland, on the great Roman road from Caesarea to

Jerusalem. To this place Paul was brought by night (Acts

23:31) on his way to Caesarea, from which it was distant 28

miles. It is identified with the modern, Ras-el-Ain, where

rise the springs of Aujeh, the largest springs in

Jerusalem, at the north-west corner of the temple area. It

is called “the castle” (Acts 21:34, 37). From the

stairs of this castle Paul delivered his famous speech to

the multitude in the area below (Acts 22:1-21). It was

originally a place in which were kept the vestments of the

high priest. Herod fortified it, and called it Antonia in

honour of his friend Mark Antony. It was of great size, and

commanded the temple. It was built on a plateau of rock,

separated on the north from the hill Bezetha by a ditch

Anathoth, found only in 1 Chr. 11:28; 12:3. In 2 Sam. 23:27

it is Anethothite; in 1 Chr. 27:12, Anetothite. (R.V.,

Hebrew word , “beaten,” found only in Isa.

tribe (1 Kings 10:22; 2 Chr. 9:21). It was brought from

India by the fleets of Solomon and Hiram, and was called by

the Hebrews koph_, and by the Greeks _kepos, both

words being just the Indian Tamil name of the monkey, kapi,

i.e., swift, nimble, active. No species of ape has ever

whom Paul salutes (Rom. 16:10), and styles “approved

colonists whom the Assyrian king planted in Samaria (Ezra

tribes removed to Samaria (Ezra 4:9), or perhaps the same

(Josh. 13:4; 19:30), stronghold. (1.) A city of the tribe

of Asher. It was the scene of the licentious worship of the

Syrian Aphrodite. The ruins of the temple,

“magnificent ruins” in a “spot of strange

wildness and beauty”, are still seen at Afka, on the

north-west slopes of Lebanon, near the source of the river

name given to certain ancient books which found a place in

the LXX. and Latin Vulgate versions of the Old Testament,

and were appended to all the great translations made from

them in the sixteenth century, but which have no claim to

between Amphipolis and Thessalonica, from which it was

distant about 36 miles. Paul and Silas passed through it on

Alexandria,” a man well versed in the Scriptures and

eloquent (Acts 18:24; R.V., “learned”). He came

to Ephesus (about A.D. 49), where he spake

“boldly” in the synagogue (18:26), although he

did not know as yet that Jesus of Nazareth was the Messiah.

Aquila and Priscilla instructed him more perfectly in

“the way of God”, i.e., in the knowledge of

Christ. He then proceeded to Corinth, where he met Paul

(Acts 18:27; 19:1). He was there very useful in watering

the good seed Paul had sown (1 Cor. 1:12), and in gaining

many to Christ. His disciples were much attached to him (1

Cor. 3:4-7, 22). He was with Paul at Ephesus when he wrote

the First Epistle to the Corinthians; and Paul makes kindly

reference to him in his letter to Titus (3:13). Some have

supposed, although without sufficient ground, that he was

given to the king of the hosts represented by the locusts

(Rev. 9:11). It is the Greek translation of the Hebrew

another; a messenger; envoy. This word is once used as a

descriptive designation of Jesus Christ, the Sent of the

Father (Heb. 3:1; John 20:21). It is, however, generally

used as designating the body of disciples to whom he

intrusted the organization of his church and the

dissemination of his gospel, “the twelve,” as

they are called (Matt. 10:1-5; Mark 3:14; 6:7; Luke 6:13;

9:1). We have four lists of the apostles, one by each of

the synoptic evangelists (Matt. 10:2-4; Mark 3:16; Luke

6:14), and one in the Acts (1:13). No two of these lists,

margin and the Revised Version “perfumer,” in Ex.

30:25; 37:29; Eccl. 10:1. The holy oils and ointments were

prepared by priests properly qualified for this office. The

feminine plural form of the Hebrew word is rendered

the distinction between male and female attire was not very

marked. The statute forbidding men to wear female apparel

(Deut. 22:5) referred especially to ornaments and

head-dresses. Both men and women wore (1) an under garment

or tunic, which was bound by a girdle. One who had only

this tunic on was spoken of as “naked” (1 Sam.

19:24; Job 24:10; Isa. 20:2). Those in high stations

sometimes wore two tunics, the outer being called the

“upper garment” (1 Sam. 15:27; 18:4; 24:5; Job

1:20). (2.) They wore in common an over-garment

(“mantle,” Isa. 3:22; 1 Kings 19:13; 2 Kings

2:13), a loose and flowing robe. The folds of this upper

garment could be formed into a lap (Ruth 3:15; Ps. 79:12;

Prov. 17:23; Luke 6:38). Generals of armies usually wore

scarlet robes (Judg. 8:26; Nah. 2:3). A form of conspicuous

from an inferior to a superior court. Moses established in

the wilderness a series of judicatories such that appeals

Christian at Colosse (Philemon 1:2), supposed by some to

market of Appius” (Acts 28:15, R.V.), a town on the

road, the “Appian Way,” from Rome to Brundusium.

It was 43 miles from Rome. Here Paul was met by some Roman

Christians on his way to the capital. It was natural that

they should halt here and wait for him, because from this

place there were two ways by which travellers might journey

“fragrance”). Probably the apricot or quince is

intended by the word, as Palestine was too hot for the

growth of apples proper. It is enumerated among the most

valuable trees of Palestine (Joel 1:12), and frequently

referred to in Canticles, and noted for its beauty (2:3, 5;

8:5). There is nothing to show that it was the “tree

of the knowledge of good and evil.” Dr. Tristram has

suggested that the apricot has better claims than any other

fruit-tree to be the apple of Scripture. It grows to a

height of 30 feet, has a roundish mass of glossy leaves,

and bears an orange coloured fruit that gives out a

delicious perfume. The “apple of the eye” is the

Heb. ishon, meaning manikin, i.e., the pupil of the

eye (Prov. 7:2). (Comp. the promise, Zech. 2:8; the prayer,

Version in Gen. 3:7, of the bands of fig-leaves made by our

first parents. In Acts 19:12, it denotes the belt or

half-girdle worn by artisans and servants round the waist

for the purpose of preserving the clothing from injury. In

marg. of Authorized Version, Ruth 3:15, correctly rendered

instead of “vail.” (R.V.,

Pontus, by occupation a tent-maker, whom Paul met on his

first visit to Corinth (Acts 18:2). Along with his wife

Priscilla he had fled from Rome in consequence of a decree

(A.D. 50) by Claudius commanding all Jews to leave the

city. Paul sojourned with him at Corinth, and they wrought

together at their common trade, making Cilician hair-cloth

for tents. On Paul’s departure from Corinth after

eighteen months, Aquila and his wife accompanied him to

Ephesus, where they remained, while he proceeded to Syria

(Acts 18:18, 26). When they became Christians we are not

informed, but in Ephesus they were (1 Cor. 16:19)

Paul’s “helpers in Christ Jesus.” We find

them afterwards at Rome (Rom. 16:3), interesting themselves

still in the cause of Christ. They are referred to some

years after this as being at Ephesus (2 Tim. 4:19). This is

Version of 2 Kings 14:25; Josh. 3:16; 8:14; 2 Sam. 2:29;

4:7 (in all these passages the A.V. has “plain”);

Amos 6:14 (A.V. “wilderness”). This word is found

in the Authorized Version only in Josh. 18:18. It denotes

the hollow depression through which the Jordan flows from

the Lake of Galilee to the Dead Sea. It is now called by

the Arabs el-Ghor. But the Ghor is sometimes spoken of as

extending 10 miles south of the Dead Sea, and thence to the

Gulf of Akabah on the Red Sea is called the Wady

region in the south-west of Asia. It is bounded on the west

by the Isthmus of Suez and the Red Sea, on the south by the

Indian Ocean, and on the east by the Persian Gulf and the

Euphrates. It extends far into the north in barren deserts,

meeting those of Syria and Mesopotamia. It is one of the

few countries of the world from which the original

Canaanite city, about 20 miles south of Hebron. The king of

Arad “fought against Israel and took of them

prisoners” when they were retreating from the confines

of Edom (Num. 21:1; 33:40; Judg. 1:16). It was finally

10:22); according to Gen. 22:21, a grandson of Nahor. In

Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of

rivers, is Mesopotamia (as it is rendered in Gen. 24:10),

the country enclosed between the Tigris on the east and the

Euphrates on the west (Ps. 60, title); called also the

“field of Aram” (Hos. 12:12, R.V.) i.e., the open

country of Aram; in the Authorized Version, “country

of Syria.” Padan-aram (q.v.) was a portion of this

probably the region between the Euphrates and the

land, the name of a country on one of the mountains of

which the ark rested after the Flood subsided (Gen. 8:4).

The “mountains” mentioned were probably the

Kurdish range of South Armenia. In 2 Kings 19:37, Isa.

37:38, the word is rendered “Armenia” in the

Authorized Version, but in the Revised Version, “Land

of Ararat.” In Jer. 51:27, the name denotes the

central or southern portion of Armenia. It is, however,

generally applied to a high and almost inaccessible

mountain which rises majestically from the plain of the

Araxes. It has two conical peaks, about 7 miles apart, the

one 14,300 feet and the other 10,300 feet above the level

of the plain. Three thousand feet of the summit of the

higher of these peaks is covered with perpetual snow. It is

called Kuh-i-nuh, i.e., “Noah’s mountain”, by

the Persians. This part of Armenia was inhabited by a

people who spoke a language unlike any other now known,

though it may have been related to the modern Georgian.

About B.C. 900 they borrowed the cuneiform characters of

Nineveh, and from this time we have inscriptions of a line

of kings who at times contended with Assyria. At the close

of the seventh century B.C. the kingdom of Ararat came to

an end, and the country was occupied by a people who are

Ornan 1 Chr. 21:15, a Jebusite who dwelt in Jerusalem

before it was taken by the Israelites. The destroying

angel, sent to punish David for his vanity in taking a

census of the people, was stayed in his work of destruction

near a threshing-floor belonging to Araunah which was

situated on Mount Moriah. Araunah offered it to David as a

free gift, together with the oxen and the threshing

instruments; but the king insisted on purchasing it at its

full price (2 Sam. 24:24; 1 Chr. 21:24, 25), for, according

to the law of sacrifices, he could not offer to God what

cost him nothing. On the same place Solomon afterwards

Anak. From him the city of Hebron derived its name of

Kirjath-arba, i.e., the city of Araba (Josh. 14:15; 15:13;

Abi-albon, or, as elsewhere called, Abiel, one of

David’s warriors (2 Sam. 23:31; 1 Chr. 11:32), probably

as being an inhabitant of Arabah (Josh. 15:61), a town in

found only in Ezek. 40:16, 21, 22, 26, 29. There is no

absolute proof that the Israelites employed arches in their

buildings. The arch was employed in the building of the

pyramids of Egypt. The oldest existing arch is at Thebes,

and bears the date B.C. 1350. There are also still found

the remains of an arch, known as Robinson’s Arch, of

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” (Matt. 2:22). It was for fear of him that

Joseph and Mary turned aside on their way back from Egypt.

Till a few days before his death Herod had named Antipas as

his successor, but in his last moments he named

(1 Chr. 10:3). This art was of high antiquity (Gen. 21:20;

27:3). Saul was wounded by the Philistine archers (1 Sam.

31:3). The phrase “breaking the bow” (Hos. 1:5;

Jer. 49:35) is equivalent to taking away one’s power,

while “strengthening the bow” is a symbol of its

increase (Gen. 49:24). The Persian archers were famous

among the ancients (Isa. 13:18; Jer. 49:35; 50:9, 14, 29,

planted by the Assyrians in Samaria (Ezra 4:9); the men of

Ephraim and Benjamin (Josh. 16:2), between Bethel and

a “fellow-soldier” of Paul’s (Philemon 1:2),

whom he exhorts to renewed activity (Col. 4:17). He was a

of Hushai (2 Sam. 15:32; 17:5, 14; 1 Chr. 27:33), who was a

native of Archi. He was “the king’s friend”,

i.e., he held office under David similar to that of our

given by the ancients to the brightest star in the

constellation Bootes. In the Authorized Version (Job 9:9;

38:32) it is the rendering of the Hebrew word

‘ash, which probably designates the constellation

the Great Bear. This word (‘ash) is supposed to be

derived from an Arabic word meaning night-watcher, because

the Great Bear always revolves about the pole, and to our

Benjamin (Num. 26:38-40). In 1 Chr. 8:3 he is called Addar.

the three sons of Caleb by his first wife Azubah (1 Chr.