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Text:EBD:Pilate, Pontius

2008-11-28T15:41:04Z

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Probably connected with the Roman family of the Pontii, and called "Pilate" from the Latin pileatus, i.e., "wearing the pileus", which was the "cap or badge of a manumitted slave," as indicating that he was a "freedman," or the descendant of one. He was the sixth in the order of the Roman procurators of [[Text:EBD:Judea|Judea]] (A.D. 26-36). His headquarters were at [[Text:EBD:Caesarea|Caesarea]], but he frequently went up to [[Text:EBD:Jerusalem|Jerusalem]]. His reign extended over the period of the ministry of [[Text:EBD:John the Baptist|John the Baptist]] and of [[Text:EBD:Jesus Christ]], in connection with whose trial his name comes into prominent notice. Pilate was a "typical Roman, not of the antique, simple stamp, but of the imperial period, a man not without some remains of the ancient Roman justice in his soul, yet pleasure-loving, imperious, and corrupt. He hated the Jews whom he ruled, and in times of irritation freely shed their blood. They returned his hatred with cordiality, and accused him of every crime, maladministration, cruelty, and robbery. He visited Jerusalem as seldom as possible; for, indeed, to one accustomed to the pleasures of Rome, with its theatres, baths, games, and gay society, Jerusalem, with its religiousness and ever-smouldering revolt, was a dreary residence. When he did visit it he stayed in the palace of [[Herod the Great|Herod the Great]], it being common for the officers sent by Rome into conquered countries to occupy the palaces of the displaced sovereigns."

After his trial before the [[Text:EBD:Sanhedrin|Sanhedrin]], Jesus was brought to the Roman procurator, Pilate, who had come up to Jerusalem as usual to preserve order during the [[Text:EBD:Passover|Passover]], and was now residing, perhaps, in the castle of Antonia, or it may be in Herod's palace. Pilate came forth from his palace and met the deputation from the Sanhedrin, who, in answer to his inquiry as to the nature of the accusation they had to prefer against Jesus, accused him of being a "malefactor." Pilate was not satisfied with this, and they further accused him (1) of sedition, (2) preventing the payment of the tribute to [[Text:EBD:Caesar]], and (3) of assuming the title of king (Luke 23:2). Pilate now withdrew with Jesus into the palace (John 18:33) and examined him in private (37,38); and then going out to the deputation still standing before the gate, he declared that he could find no fault in Jesus (Luke 23:4). This only aroused them to more furious clamour, and they cried that he excited the populace "throughout all Jewry, beginning from [[Galilee|Galilee]]." When Pilate heard of Galilee, he sent the accused to [[Text:EBD:Antipas|Herod Antipas]], who had jurisdiction over that province, thus hoping to escape the difficulty in which he found himself. But Herod, with his men of war, set Jesus at nought, and sent him back again to Pilate, clad in a purple robe of mockery (23:11, 12).

Pilate now proposed that as he and Herod had found no fault in him, they should release Jesus; and anticipating that they would consent to this proposal, he ascended the judgment-seat as if ready to ratify the decision (Matt. 27:19). But at this moment his wife (Claudia Procula) sent a message to him imploring him to have nothing to do with the "just person." Pilate's feelings of perplexity and awe were deepened by this incident, while the crowd vehemently cried out, "Not this man, but [[Text:EBD:Barabbas|Barabbas]]." Pilate answered, "What then shall I do with Jesus?" The fierce cry immediately followed. "Let him be crucified." Pilate, apparently vexed, and not knowning what to do, said, "Why, what evil hath he done?" but with yet fiercer fanaticism the crowd yelled out, "Away with him! crucify him, crucify him!" Pilate yielded, and sent Jesus away to be scourged. This scourging was usually inflicted by lictors; but as Pilate was only a procurator he had no lictor, and hence his soldiers inflicted this terrible punishment. This done, the soldiers began to deride the sufferer, and they threw around him a purple robe, probably some old cast-off robe of state (Matt. 27:28; John 19:2), and putting a reed in his right hand, and a crowd of thorns on his head, bowed the knee before him in mockery, and saluted him, saying, "Hail, King of the Jews!" They took also the reed and smote him with it on the head and face, and spat in his face, heaping upon him every indignity.

Pilate then led forth Jesus from within the [[Text:EBD:Praetorium|Praetorium]] (Matt. 27:27) before the people, wearing the crown of thorns and the purple robe, saying, "Behold the man!" But the sight of Jesus, now scourged and crowned and bleeding, only stirred their hatred the more, and again they cried out, "Crucify him, crucify him!" and brought forth this additional charge against him, that he professed to be "the [[Son of God]]." Pilate heard this accusation with a superstitious awe, and taking him once more within the Praetorium, asked him, "Whence art thou?" Jesus gave him no answer. Pilate was irritated by his continued silence, and said, "Knowest thou not that I have power to crucify thee?" Jesus, with calm dignity, answered the Roman, "Thou couldest have no power at all against me, except it were given thee from above."

After this Pilate seemed more resolved than ever to let Jesus go. The crowd perceiving this cried out, "If thou let this man go, thou art not Caesar's friend." This settled the matter. He was afraid of being accused to the emperor. Calling for water, he washed his hands in the sight of the people, saying, "I am innocent of the blood of this just person." The mob, again scorning his scruples, cried, "His blood be on us, and on our children." Pilate was stung to the heart by their insults, and putting forth Jesus before them, said, "Shall I crucify your King?" The fatal moment had now come. They madly exclaimed, "We have no king but Caesar;" and now Jesus is given up to them, and led away to be crucified.

By the direction of Pilate an inscription was placed, according to the Roman custom, over the cross, stating the crime for which he was crucified. Having ascertained from the centurion that he was dead, he gave up the body to Joseph of Arimathea to be buried. Pilate's name now disappears from the [[Text:EBD:Gospel]] history. References to him, however, are found in the [[Acts of the Apostles]] (3:13; 4:27; 13:28), and in 1 Tim. 6:13. In A.D. 36 the governor of [[Syria|Syria]] brought serious accusations against Pilate, and he was banished to Vienne in Gaul, where, according to tradition, he committed suicide.

Eastons Bible Dictionary no longer has an entry under this title.

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Text:EBD:Mule

2008-11-28T15:40:19Z

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(Heb. pered), so called from the quick step of the animal or its power of carrying loads. It is not probable that the Hebrews bred mules, as this was strictly forbidden in the law (Lev. 19:19), although their use was not forbidden. We find them in common use even by kings and nobles (2 Sam. 18:9; 1 Kings 1:33; 2 Kings 5:17; Ps. 32:9). They are not mentioned, however, till the time of [[Text:EBD:King David|David]], for the word rendered "mules" (R.V. correctly, "hot springs") in Gen. 36:24 (yemim) properly denotes the warm springs of Callirhoe, on the eastern shore of the [[Dead Sea|Dead Sea]]. In David's reign they became very common (2 Sam. 13:29; 1 Kings 10:25).

Mules are not mentioned in the [[New Testament]]. Perhaps they had by that time ceased to be used in [[Palestine]].
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Text:EBD:Magog

2008-11-28T15:39:54Z

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Magog is the name of the second of the "sons" of [[Text:EBD:Japheth|Japheth]] recorded in [[Genesis 10:2]] and [[1 Chronicles 1:5]]).

Magog is also mentioned in the [[Text:EBD:Ezekiel, Book of|Book of Ezekiel]] ([[Ezekiel 38:2]]; [[Ezekiel 39:6]]) where it is the name of a nation, probably some Scythian or Tartar tribe descended from Japheth. Its people are described as skilled horsemen, and expert in the use of the bow. The Latin father [[Jerome]] taught 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 Gyges of the Greeks" (Sayce's Races).

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Text:EBD:Maccabees, Books of the

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There 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 [[Text:EBD:Antiochus|Antiochus Epiphanes]], and terminating B.C. 135. It became part of the Vulgate Version of the Bible, and was thus retained among the [[Apocrypha]].

The second gives a history of the Maccabees' struggle from B.C. 176 to B.C. 161. Its object is to encourage and admonish the Jews to be faithful to the religion of their fathers.

The third does not hold a place in the Apocrypha, but is read in the Greek Church. Its design is to comfort the Alexandrian Jews in their persecution. Its writer was evidently an Alexandrian Jew.

The fourth was found in the Library of Lyons, but was afterwards burned. The fifth contains a history of the Jews from B.C. 184 to B.C. 86. It is a compilation made by a Jew after the destruction of [[Text:EBD:Jerusalem|Jerusalem]], from ancient memoirs, to which he had access. It need scarcely be added that none of these books has any divine authority.
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[[Category:Apocrypha]]

Text:EBD:Jesus

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(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., "Joshua").

(2.) A Jewish Christian surnamed Justus (Col. 4:11).

Je'sus, the proper, as [[Christ]] is the official, name of our Lord. To distinguish him from others so called, he is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42).

This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by [[Text:EBD:Moses|Moses]] into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form [[Jesus]]. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21).

The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years.

In the "fulness of time" he was born at [[Text:EBD:Bethlehem|Bethlehem]], in the reign of the emperor [[Text:EBD:Augustus|Augustus]], of [[Text:EBD:Mary|Mary]], who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to see him who was born "King of the Jews," bringing gifts with them (Matt. 2:1-12). Herod's cruel jealousy led to Joseph's flight into [[Text:EBD:Egypt|Egypt]] with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in [[Text:EBD:Nazareth|Nazareth]], in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to [[Text:EBD:Jerusalem|Jerusalem]] to the [[Text:EBD:Passover|Passover]] with his parents. There, in the temple, "in the midst of the doctors," all that heard him were "astonished at his understanding and answers" (Luke 2:41, etc.).

Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and "increased in wisdom and stature, and in favour with [[God]] and man" (Luke 2:52).

He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. "Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in [[Text:EBD:Judea|Judea]]. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in [[Text:EBD:Galilee|Galilee]]. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.", Stalker's Life of Jesus Christ, p. 45.

The only reliable sources of information regarding the life of Christ on earth are the [[Gospels]], which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST.)

{{returnto}} [[Easton's Bible Dictionary]] | [[Jesus]]
[[Category:Jesus]]

Text:EBD:Dispensation

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(Greek: [[oikonomia]], "management," "economy")

'''1.''' The method or scheme according to which [[Text:EBD:God]] carries out his purposes towards men is called a dispensation. There are usually reckoned three dispensations, the [[Patriarch|Patriarchal]], the [[Mosaic]] or [[Jewish]], and the [[Christian]]. (See [[Covenant|Covenant]]). These were so many stages in God's unfolding of his purpose of [[grace]] toward men. The word is not found with this meaning in [[Scripture]].

'''2.''' A commission to preach the [[gospel]] ([[1 Corinthians 9:17]]; [[Ephesians 1:10]]; [[Ephesians 3:2]]; [[Colossians 1:25]]).

Dispensations of Providence are providential events which affect men either in the way of mercy or of judgement.

{{returnto}} [[Easton's Bible Dictionary]] | [[Dispensation]]
[[Category:Christian doctrine and debates]]

Text:EBD:Bethlehem

2008-11-28T15:36:11Z

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House of bread. (1.) A city in the "hill country" of Judah. It was originally called Ephrath (Gen. 35:16, 19; 48:7; Ruth 4:11). It was also called Beth-lehem Ephratah (Micah 5:2), Beth-lehem-judah (1 Sam. 17:12), and "the city of [[Text:EBD:King David|David]]" (Luke 2:4). It is first noticed in Scripture as the place where [[Rachel|Rachel]] died and was buried "by the wayside," directly to the north of the city (Gen. 48:7). The valley to the east was the scene of the story of [[Text:EBD:Ruth|Ruth]] the Moabitess. There are the fields in which she gleaned, and the path by which she and Naomi returned to the town. Here was David's birth-place, and here also, in after years, he was anointed as king by [[Text:EBD:Samuel|Samuel]] (1 Sam. 16:4-13); and it was from the well of Bethlehem that three of his heroes brought water for him at the risk of their lives when he was in the cave of Adullam (2 Sam. 23:13-17). But it was distinguished above every other city as the birth-place of "Him whose goings forth have been of old" (Matt. 2:6; comp. Micah 5:2). Afterwards Herod, "when he saw that he was mocked of the wise men," sent and slew "all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under" (Matt. 2:16, 18; Jer. 31:15).

Bethlehem bears the modern name of Beit-Lahm, i.e., "house of flesh." It is about 5 miles south of [[Jerusalem]], standing at an elevation of about 2,550 feet above the sea, thus 100 feet higher than Jerusalem.

There is a church still existing, built by Constantine the Great (A.D. 330), called the "Church of the Nativity," over a grotto or cave called the "holy crypt," and said to be the "stable" in which Jesus was born. This is perhaps the oldest existing Christian church in the world. Close to it is another grotto, where [[Jerome]] the Latin father is said to have spent thirty years of his life in translating the Scriptures into Latin. (See VERSION.)

(2.) A city of [[Text:EBD:Zebulun, Lot of|Zebulun]], mentioned only in Josh. 19:15. Now Beit-Lahm, a ruined village about 6 miles west-north-west of [[Text:EBD:Nazareth|Nazareth]].
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[[Category:Places in The Holy Land]]

Text:EBD:Ahikam

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[[Text:EBD:Brother|Brother]] of support = helper, one of the five whom [[Text:EBD:Josiah|Josiah]] sent to consult the prophetess [[Text:EBD:Huldah|Huldah]] in connection with the discovery of the [[Text:EBD:Book|book]] of the [[Text:EBD:Law|law]] (2 Kings 22:12-14; 2 Chr. 34:20). He was the son of [[Text:EBD:Shaphan|Shaphan]], the royal secretary, and the [[Text:EBD:Father|father]] of [[Text:EBD:Gedaliah|Gedaliah]], [[Text:EBD:Governor|governor]] of [[Text:EBD:Judea|Judea]] after the destruction of [[Text:EBD:Jerusalem|Jerusalem]] by the [[Text:EBD:Babylon|Babylonians]] (2 Kings 25:22; Jer. 40:5-16; 43:6). On one occasion he protected [[Text:EBD:Jeremiah|Jeremiah]] against the [[Text:EBD:Fury|fury]] of [[Text:EBD:Jehoiakim|Jehoiakim]] (Jer. 26:24). It was in the [[Text:EBD:Chamber|chamber]] of another son (Germariah) of Shaphan that [[Text:EBD:Baruch|Baruch]] read in the [[Text:EBD:Ear|ears]] of all the people [[Text:EBD:Jeremiah|Jeremiah's]] roll.
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Text:EBD:Ahijah

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[[Text:EBD:Brother|Brother]] (i.e., "friend") of [[Text:EBD:Jehovah|Jehovah]]. (1.) One of the sons of [[Text:EBD:Bela|Bela]] (1 Chr. 8:7, R.V.). In A.V. called "Ahiah."

(2.) One of the five sons of [[Text:EBD:Jerahmeel|Jerahmeel]], who was great-grandson of [[Text:EBD:Judah|Judah]] (1 Chr. 2:25).

(3.) Son of [[Text:EBD:Ahitub|Ahitub]] (1 Sam. 14:3, 18), [[Text:EBD:Ichabod|Ichabod's]] brother; the same probably as [[Text:EBD:Ahimelech|Ahimelech]], who was [[Text:EBD:High priest|high priest]] at [[Text:EBD:Nob|Nob]] in the reign of [[Text:EBD:Saul|Saul]] (1 Sam. 22:11). Some, however, suppose that Ahimelech was the brother of Ahijah, and that they both officiated as high priests, Ahijah at [[Text:EBD:Gibeah|Gibeah]] or [[Text:EBD:Kirjath-jearim|Kirjath-jearim]], and Ahimelech at Nob.

(4.) A Pelonite, one of [[Text:EBD:David|David's]] heroes (1 Chr. 11:36); called also [[Text:EBD:Eliam|Eliam]] (2 Sam. 23:34).

(5.) A [[Text:EBD:Levite|Levite]] having charge of the sacred [[Text:EBD:Treasury|treasury]] in the [[Text:EBD:Temple|temple]] (1 Chr. 26:20).

(6.) One of [[Text:EBD:Solomon|Solomon's]] secretaries (1 Kings 4:3).

(7.) A [[Text:EBD:Prophet|prophet]] of [[Text:EBD:Shiloh|Shiloh]] (1 Kings 11:29; 14:2), called the "Shilonite," in the days of [[Text:EBD:Rehoboam|Rehoboam]]. We have on record two of his remarkable [[Text:EBD:Prophecy|prophecies]], 1 Kings 11:31-39, announcing the rending of the ten [[Text:EBD:Tribe|tribes]] from Solomon; and 1 Kings 14:6-16, delivered to [[Text:EBD:Jeroboam|Jeroboam's]] [[Text:EBD:Wife|wife]], foretelling the [[Text:EBD:Death|death]] of [[Text:EBD:Abijah|Abijah]] the [[Text:EBD:King|king's]] son, the destruction of Jeroboam's [[Text:EBD:House|house]], and the [[Text:EBD:Captivity|captivity]] of [[Text:EBD:Israel|Israel]] "beyond the [[Text:EBD:River|river]]." Jeroboam bears [[Text:EBD:Testimony|testimony]] to the high esteem in which he was held as a prophet of [[Text:EBD:God|God]] (1 Kings 14:2,3).
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Text:EBD:Ahihud

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[[Text:EBD:Brother|Brother]] (i.e., "friend") of union. (1.) A son of [[Text:EBD:Bela|Bela]], the son of [[Text:EBD:Benjamin|Benjamin]] (1 Chr. 8:7).

(2.) Name different in [[Text:EBD:Hebrew language|Hebrew]], meaning brother of [[Text:EBD:Judah|Judah]]. Chief of the [[Text:EBD:Tribe|tribe]] of [[Text:EBD:Asher|Asher]]; one of those appointed by [[Text:EBD:Moses|Moses]] to superintend the division of [[Text:EBD:Canaan|Canaan]] among the tribe (Num. 34:27).
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Text:EBD:Ahiezer

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[[Text:EBD:Brother|Brother]] of help; i.e., "helpful." (1.) The chief of the [[Text:EBD:Tribe|tribe]] of [[Text:EBD:Dan|Dan]] at the time of the [[Text:EBD:Exodus|Exodus]] (Num. 1:12; 2:25; 10:25).

(2.) The chief of the [[Text:EBD:Benjamin|Benjamite]] [[Text:EBD:Sling|slingers]] that repaired to [[Text:EBD:David|David]] at [[Text:EBD:Ziklag|Ziklag]] (1 Chr. 12:3).
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Text:EBD:Ahiam

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Mother's [[Text:EBD:Brother|brother]], one of [[Text:EBD:David|David]]'s thirty heroes (2 Sam. 23:33; 1 Chr. 11:35).
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Text:EBD:Ahaziah

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Held by [[Text:EBD:Jehovah|Jehovah]]. (1.) The son and successor of [[Text:EBD:Ahab|Ahab]]. He followed the counsels of his mother [[Text:EBD:Jezebel|Jezebel]], and imitated in wickedness the ways of his [[Text:EBD:Father|father]]. In his reign the [[Text:EBD:Moabite|Moabites]] revolted from under his authority (2 Kings 3:5-7). He united with [[Text:EBD:Jehoshaphat|Jehoshaphat]] in an attempt to revive maritime trade by the [[Text:EBD:Red Sea|Red Sea]], which proved a failure (2 Chr. 20:35-37). His [[Text:EBD:Messenger|messengers]], sent to consult the god of [[Text:EBD:Ekron|Ekron]] regarding his recovery from the effects of a fall from the roof-[[Text:EBD:Gallery|gallery]] of his [[Text:EBD:Palace|palace]], were met on the way by [[Text:EBD:Elijah|Elijah]], who sent them back to tell the [[Text:EBD:King|king]] that he would never rise from his [[Text:EBD:Bed|bed]] (1 Kings 22:51; 2 Kings 1:18).

(2.) The son of [[Text:EBD:Joram|Joram]], or [[Text:EBD:Jehoram|Jehoram]], and sixth king of [[Text:EBD:Judah|Judah]]. Called [[Text:EBD:Jehoahaz|Jehoahaz]] (2 Chr. 21:17; 25:23), and [[Text:EBD:Azariah|Azariah]] (2 Chr. 22:6). Guided by his idolatrous mother [[Text:EBD:Athaliah|Athaliah]], his reign was disastrous (2 Kings 8:24-29; 9:29). He joined his uncle Jehoram, king of [[Text:EBD:Israel|Israel]], in an expedition against [[Text:EBD:Hazael|Hazael]], king of [[Text:EBD:Damascus|Damascus]]; but was wounded at the pass of [[Text:EBD:Gur|Gur]] when attempting to escape, and had strength only to reach [[Text:EBD:Megiddo|Megiddo]], where he died (2 Kings 9:22-28). He reigned only one year.
{{returnto}} [[Easton's Bible Dictionary]] | [[Ahaziah of Judah]]

Text:EBD:Ahaz

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"Ahaz" means "Possessor"

==Grandson of Jonathan==

Ahaz was a grandson of [[Text:EBD:Jonathan|Jonathan]] ([[1 Chronicles 8:35]]; [[1 Chronicles 9:42]]).

==King of Judah==

Ahaz was the son and successor of [[Text:EBD:Jotham|Jotham]], [[Text:EBD:King|king]] of [[Text:EBD:Judah|Judah]] ([[Text:EBD:2 Kings 16]]; Isaiah 7-9; [[2 Chronicles 28]]). He gave himself up to a [[Life|life]] of evil and [[Text:EBD:Idolatry|idolatry]]. Notwithstanding the remonstrances and warnings of [[Text:EBD:Isaiah|Isaiah]], [[Text:EBD:Hosea|Hosea]], and [[Text:EBD:Micah|Micah]], he appealed for help against [[Text:EBD:Rezin|Rezin]], king of [[Text:EBD:Damascus|Damascus]], and [[Text:EBD:Pekah|Pekah]], king of [[Text:EBD:Israel|Israel]], who threatened [[Text:EBD:Jerusalem|Jerusalem]], to [[Text:EBD:Tiglath-Pileser III.|Tiglath-pileser]], the king of [[Text:EBD:Assyria|Assyria]], to the great injury of his kingdom and his own humilating subjection to the Assyrians ([[Text:EBD:2 Kings 16:7]], [[2 Kings 16:9]]; [[2 Kings 15:29]]). He also introduced among his people many heathen and idolatrous customs ([[Isaiah 8:19]]; [[Isaiah 38:8]]; [[2 Kings 23:12]]). He died at the age of thirty-five years, after reigning sixteen years (B.C. 740-724), and was succeeded by his son [[Hezekiah|Hezekiah]]. Because of his wickedness he was "not brought into the [[Text:EBD:Sepulchre|sepulchre]] of the kings."

{{returnto}} [[Easton's Bible Dictionary]] | [[Ahaz]]

Text:EBD:Ahava

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Water, the [[Text:EBD:River|river]] (Ezra 8:21) by the banks of which the [[Text:EBD:Jew|Jewish]] [[Text:EBD:Exile|exiles]] assembled under [[Text:EBD:Ezra|Ezra]] when about to return to [[Text:EBD:Jerusalem|Jerusalem]] from [[Text:EBD:Babylon|Babylon]]. In all probability this was one of the streams of [[Text:EBD:Mesopotamia|Mesopotamia]] which flowed into the [[Text:EBD:Euphrates|Euphrates]] somewhere in the north-west of Babylonia. It has, however, been supposed to be the name of a place (Ezra 8:15) now called Hit, on the Euphrates, east of [[Text:EBD:Damascus|Damascus]].

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Text:EBD:Ahasuerus

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There are three [[Text:EBD:King|kings]] designated by this name in [[Text:EBD:Scripture|Scripture]]. (1.) The [[Text:EBD:Father|father]] of Darius the Mede, mentioned in Dan. 9:1. This was probably the Cyaxares I. known by this name in profane history, the king of [[Text:EBD:Media|Media]] and the conqueror of [[Text:EBD:Nineveh|Nineveh]].

(2.) The king mentioned in Ezra 4:6, probably the Cambyses of profane history, the son and successor of [[Text:EBD:Cyrus|Cyrus]] (B.C. 529).

(3.) The son of Darius Hystaspes, the king named in the [[Text:EBD:Esther, Book of|Book of Esther]]. He ruled over the kingdoms of [[Text:EBD:Persia|Persia]], Media, and [[Text:EBD:Babylon|Babylonia]], "from India to Ethiopia." This was in all probability the Xerxes of profane history, who succeeded his father [[Text:EBD:Darius|Darius]] (B.C. 485). In the LXX. version of the Book of Esther the name Artaxerxes occurs for Ahasuerus. He reigned for twenty-one years (B.C. 486-465). He invaded [[Text:EBD:Greece|Greece]] with an [[Text:EBD:Army|army]], it is said, of more than 2,000,000 soldiers, only 5,000 of whom returned with him. Leonidas, with his famous 300, arrested his progress at the Pass of Thermopylae, and then he was defeated disastrously by Themistocles at Salamis. It was after his return from this invasion that [[Text:EBD:Esther|Esther]] was chosen as his [[Text:EBD:Queen|queen]].

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Text:EBD:Ahab

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[[Text:EBD:Father|Father's]] [[Text:EBD:Brother|brother]].

(1.) The son of [[Text:EBD:Omri|Omri]], whom he succeeded as the seventh [[Text:EBD:King|king]] of [[Text:EBD:Israel|Israel]]. His history is recorded in 1 Kings 16-22. His [[Text:EBD:Wife|wife]] was [[Text:EBD:Jezebel|Jezebel]], who exercised a very evil influence over him. To the calf-worship introduced by [[Text:EBD:Jeroboam|Jeroboam]] he added the [[Text:EBD:Worship|worship]] of [[Text:EBD:Baal|Baal]]. He was severely admonished by [[Text:EBD:Elijah|Elijah]] for his wickedness. His [[Text:EBD:Anger|anger]] was on this account kindled against the [[Text:EBD:Prophet|prophet]], and he sought to kill him. He undertook three campaigns against [[Text:EBD:Ben-hadad|Ben-hadad]] II, [[Text:EBD:King|king]] of [[Text:EBD:Damascus|Damascus]]. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the [[Text:EBD:City|cities]] of Israel he then held, and granting certain other concessions to Ahab. After three [[Text:EBD:Year|years]] of peace, for some cause Ahab renewed [[Text:EBD:War|war]] ([[Text:EBD:1 Kings 22:3]]) with Ben-hadad by assaulting the city of [[Ramoth-gilead|Ramoth-gilead]], although the prophet [[Text:EBD:Micaiah|Micaiah]] warned him that he would not succeed, and that the 400 false prophets who encouraged him were only leading him to his ruin. Micaiah was imprisoned for thus venturing to dissuade Ahab from his purpose. Ahab went into the battle disguised, that he might if possible escape the notice of his enemies; but an [[Text:EBD:Arrows|arrow]] from a [[Text:EBD:Bow|bow]] "drawn at a venture" pierced him, and though stayed up in his [[Text:EBD:Chariot|chariot]] for a time he died towards [[Text:EBD:Evening|evening]], and Elijah's [[Text:EBD:Prophecy|prophecy]] (1 Kings 21:19) was fulfilled. He reigned twenty-three years. Because of his [[Text:EBD:Idolatry|idolatry]], [[Text:EBD:Lust|lust]], and [[Text:EBD:Covetousness|covetousness]], Ahab is referred to as pre-eminently the type of a wicked king ([[2 Kings 8:18]]; [[2 Chronicles 22:3]]; [[Micah 6:16]]).

(2.) A false prophet referred to by [[Text:EBD:Jeremiah|Jeremiah]] ([[Jeremiah 29:21]]), of whom nothing further is known.

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Text:EBD:Ague

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The translation in Lev. 26:16 (R.V., "fever") of the [[Text:EBD:Hebrew language|Hebrew]] word kaddah'ath, meaning "kindling", i.e., an inflammatory or burning fever. In Deut. 28:22 the word is rendered "fever."

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Text:EBD:Agrippa II.

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Son of the foregoing, was born at [[Text:EBD:Rome|Rome]], A.D. 27. He was the [[Text:EBD:Brother|brother]] of [[Text:EBD:Bernice|Bernice]] and [[Text:EBD:Drusilla|Drusilla]]. The Emperor Claudius (A.D. 48) invested him with the office of superintendent of the [[Text:EBD:Temple|Temple]] of [[Text:EBD:Jerusalem|Jerusalem]], and made him [[Text:EBD:Governor|governor]] (A.D. 50) of Chalcis. He was afterwards raised to the rank of [[Text:EBD:King|king]], and made governor over the tetrarchy of [[Text:EBD:Philip|Philip]] and [[Text:EBD:Lysanias|Lysanias]] (Acts 25:13; 26:2, 7). It was before him that [[Text:EBD:Paul|Paul]] delivered (A.D. 59) his speech recorded in Acts 26. His private [[Text:EBD:Life|life]] was very profligate. He died (the last of his race) at Rome, at the age of about seventy [[Text:EBD:Year|years]], A.D. 100.

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Text:EBD:Agrippa I.

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The grandson of [[Text:EBD:Herod the Great|Herod the Great]], and son of [[Text:EBD:Aristobulus|Aristobulus]] and [[Text:EBD:Bernice|Bernice]]. The Roman emperor Caligula made him [[Text:EBD:Governor|governor]] first of the territories of [[Text:EBD:Philip|Philip]], then of the [[Text:EBD:Tetrarch|tetrarchy]] of [[Text:EBD:Lysanias|Lysanias]], with the title of [[Text:EBD:King|king]] ("king Herod"), and finally of that of [[Text:EBD:Antipas|Antipas]], who was banished, and of [[Text:EBD:Samaria|Samaria]] and [[Text:EBD:Judea|Judea]]. Thus he became ruler over the whole of [[Text:EBD:Palestine|Palestine]]. He was a persecutor of the early [[Text:EBD:Christian|Christians]]. He slew [[James|James]], and imprisoned [[Text:EBD:Peter|Peter]] (Acts 12:1-4). He died at [[Text:EBD:Caesarea|Caesarea]], being "eaten of worms" (Acts 12:23), A.D. 44. (Comp. Josephus, Ant. xix. 8.)

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Text:EBD:Agriculture

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Tilling the ground (Gen. 2:15; 4:2, 3, 12) and rearing cattle were the chief employments in ancient times. The Egyptians excelled in agriculture. And after the [[Text:EBD:Israel|Israelites]] entered into the possession of the Promised Land, their circumstances favoured in the highest degree a remarkable development of this art. Agriculture became indeed the basis of the [[Text:EBD:Moses|Mosaic]] commonwealth.

The [[Text:EBD:Year|year]] in [[Text:EBD:Palestine|Palestine]] was divided into six agricultural periods:-

I. SOWING TIME. [[Text:EBD:Tisri|Tisri]], latter half (beginning about the autumnal equinox.) Marchesvan. Kisleu, former half. Early rain due = first showers of autumn.

II. UNRIPE TIME. Kisleu, latter half. Tebet. [[Text:EBD:Sebat|Sebat]], former half.

III. COLD SEASON. Sebat, latter half. [[Text:EBD:Adar|Adar]]. [Veadar.] Nisan, former half. Latter rain due (Deut. 11:14; Jer. 5:24; Hos. 6:3; Zech. 10:1; James 5:7; Job 29:23).

IV. HARVEST TIME. Nisan, latter half. (Beginning about vernal equinox. Barley green. [[Text:EBD:Passover|Passover]]
.) Ijar. [[Text:EBD:Sivan|Sivan]], former half., Wheat ripe. [[Text:EBD:Pentecost|Pentecost]].

V. SUMMER (total absence of rain) Sivan, latter half. [[Text:EBD:Tammuz|Tammuz]]. Ab, former half.

VI. SULTRY SEASON Ab, latter half. [[Text:EBD:Elul|Elul]]. Tisri, former half.,Ingathering of fruits.

The six [[Text:EBD:Month|months]] from the middle of Tisri to the middle of Nisan were occupied with the work of cultivation, and the rest of the year mainly with the gathering in of the fruits. The extensive and easily-arranged system of irrigation from the rills and streams from the mountains made the soil in every part of Palestine richly productive (Ps. 1:3; 65:10; Prov. 21:1; Isa. 30:25; 32:2, 20; Hos. 12:11), and the appliances of careful cultivation and of manure increased its fertility to such an extent that in the days of [[Text:EBD:Solomon|Solomon]], when there was an abundant population, "20,000 measures of wheat year by year" were sent to [[Text:EBD:Hiram|Hiram]] in exchange for timber (1 Kings 5:11), and in large quantities also wheat was sent to the Tyrian for the merchandise in which they traded (Ezek. 27:17). The wheat sometimes produced an hundredfold (Gen. 26:12; Matt. 13:23). [[Text:EBD:Fig|Figs]] and [[Text:EBD:Pomegranate|pomegranates]] were very plentiful (Num. 13:23), and the [[Text:EBD:Vine|vine]] and the [[Text:EBD:Olive|olive]] grew luxuriantly and produced abundant [[Text:EBD:Fruit|fruit]] (Deut. 33:24).

Lest the productiveness of the soil should be exhausted, it was enjoined that the whole land should rest every seventh year, when all agricultural labour would entirely cease (Lev. 25:1-7; Deut. 15:1-10).

It was forbidden to sow a [[Text:EBD:Field|field]] with divers seeds (Deut. 22:9). A passer-by was at liberty to eat any quantity of [[Text:EBD:Corn|corn]] or [[Text:EBD:Grape|grapes]], but he was not permitted to carry away any (Deut. 23:24, 25; Matt. 12:1). The [[Text:EBD:Poor|poor]] were permitted to claim the corners of the fields and the [[Text:EBD:Glean|gleanings]]. A forgotten sheaf in the field was to be left also for the poor. (See Lev. 19:9, 10; Deut. 24:19.)

Agricultural implements and operations.

The sculptured monuments and painted [[Text:EBD:Tombs|tombs]] of [[Text:EBD:Egypt|Egypt]] and [[Text:EBD:Assyria|Assyria]] throw much light on this subject, and on the general operations of agriculture. [[Text:EBD:Plough|Ploughs]] of a simple construction were known in the time of [[Text:EBD:Moses|Moses]] (Deut. 22:10; comp. Job 1:14). They were very light, and required great attention to keep them in the ground (Luke 9:62). They were drawn by oxen (Job 1:14), [[Text:EBD:Cow|cows]] (1 Sam. 6:7), and asses (Isa. 30:24); but an [[Text:EBD:Ox|ox]] and an [[Text:EBD:Ass|ass]] must not be yoked together in the same plough (Deut. 22:10). [[Text:EBD:Man|Men]] sometimes followed the plough with a hoe to break the clods (Isa. 28:24). The oxen were urged on by a "[[Text:EBD:Ox goad|goad]]," or long staff pointed at the end, so that if occasion arose it could be used as a spear also (Judg. 3:31; 1 Sam. 13:21).

When the soil was prepared, the seed was sown broadcast over the field (Matt. 13:3-8). The "[[Text:EBD:Harrow|harrow]]" mentioned in Job 39:10 was not used to cover the seeds, but to break the clods, being little more than a thick block of wood. In highly irrigated spots the seed was trampled in by cattle (Isa. 32:20); but doubtless there was some kind of harrow also for covering in the seed scattered in the furrows of the field.

The reaping of the corn was performed either by pulling it up by the roots, or cutting it with a species of [[Text:EBD:Sickle|sickle]], according to circumstances. The corn when cut was generally put up in sheaves (Gen. 37:7; Lev. 23:10-15; Ruth 2:7, 15; Job 24:10; Jer. 9:22; Micah 4:12), which were afterwards gathered to the [[Text:EBD:Threshing|threshing]]-floor or stored in [[Text:EBD:Barn|barns]] (Matt. 6:26).

The process of threshing was performed generally by spreading the sheaves on the threshing-floor and causing oxen and cattle to tread repeatedly over them (Deut. 25:4; Isa. 28:28). On occasions flails or sticks were used for this purpose (Ruth 2:17; Isa. 28:27). There was also a "threshing instrument" (Isa. 41:15; Amos 1:3) which was drawn over the corn. It was called by the [[Text:EBD:Hebrew|Hebrews]] a moreg, a threshing roller or sledge (2 Sam. 24:22; 1 Chr. 21:23; Isa. 3:15). It was somewhat like the Roman tribulum, or threshing instrument.

When the [[Text:EBD:Grain|grain]] was threshed, it was [[Text:EBD:Winnow|winnowed]] by being thrown up against the wind (Jer. 4:11), and afterwards tossed with wooden scoops (Isa. 30:24). The shovel and the [[Text:EBD:Fan|fan]] for winnowing are mentioned in Ps. 35:5, Job 21:18, Isa. 17:13. The refuse of [[Text:EBD:Straw|straw]] and [[Text:EBD:Chaff|chaff]] was burned (Isa. 5:24). Freed from impurities, the grain was then laid up in granaries till used (Deut. 28:8; Prov. 3:10; Matt. 6:26; 13:30; Luke 12:18).

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Text:EBD:Agony

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Contest; [[Text:EBD:Wrestle|wrestling]]; severe struggling with pain and suffering. Anguish is the reflection on evil that is already past, while agony is a struggle with evil at the time present. It is only used in the [[Text:EBD:New Testament|New Testament]] by [[Text:EBD:Luke|Luke]] (22:44) to describe our [[Text:EBD:Lord|Lord's]] fearful struggle in [[Text:EBD:Gethsemane|Gethsemane]].

The verb from which the noun "agony" is derived is used to denote an earnest endeavour or striving, as "Strive [agonize] to enter" (Luke 13:24); "Then would my servants fight" [agonize] (John 18:36). Comp. 1 Cor. 9:25; Col. 1:29; 4:12; 1 Tim. 6:12; 2 Tim. 4:7, where the words "striveth," "labour," "conflict," "fight," are the renderings of the same [[Text:EBD:Greek|Greek]] verb.
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Text:EBD:Agee

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[[Text:EBD:Fugitive|Fugitive]], the [[Text:EBD:Father|father]] of [[Text:EBD:Shammah|Shammah]], who was one of [[Text:EBD:David|David's]] mighty [[Text:EBD:Man|men]] (2 Sam. 23:11)

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Text:EBD:Age

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Used to denote the period of a [[Text:EBD:Man|man's]] [[Text:EBD:Life|life]] (Gen. 47:28), the maturity of life (John 9:21), the latter end of life (Job 11:17), a [[Text:EBD:Generation|generation]] of the human race (Job 8:8), and an indefinite period (Eph. 2:7; 3:5, 21; Col. 1:26). Respect to be shown to the aged (Lev. 19:32). It is a blessing to communities when they have old men among them (Isa. 65:20; Zech. 8:4). The aged supposed to excel in understanding (Job 12:20; 15:10; 32:4, 9; 1 Kings 12:6, 8). A full age the reward of [[Text:EBD:Piety|piety]] (Job 5:26; Gen. 15:15).

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Text:EBD:Agate

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([[Text:EBD:Hebrew language|Heb]]. shebo), a [[Text:EBD:Stones, Precious|precious stone]] in the [[Text:EBD:Breastplate|breast-plate]] of the [[Text:EBD:High priest|high priest]] (Ex. 28:19; 39:12), the second in the third row. This may be the agate properly so called, a semi-transparent crystallized quartz, probably brought from [[Text:EBD:Sheba|Sheba]], whence its name. In Isa. 54:12 and Ezek. 27:16, this word is the rendering of the Hebrew cadcod, which means "ruddy," and denotes a variety of minutely crystalline silica more or less in bands of different tints.

This word is from the [[Text:EBD:Greek|Greek]] name of a stone found in the [[Text:EBD:River|river]] Achates in Sicily.

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Text:EBD:Agagite

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A name applied to [[Text:EBD:Haman|Haman]] and also to his [[Text:EBD:Father|father]] (Esther 3:1, 10; 8:3, 5). Probably it was equivalent to [[Text:EBD:Amalekite|Amalekite]].

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Text:EBD:Agag

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Flame, the usual title of the [[Text:EBD:Amalekite|Amalekite]] [[Text:EBD:King|kings]], as "[[Text:EBD:Pharaoh|Pharaoh]]" was of the Egyptian. (1.) A king of the Amalekites referred to by [[Text:EBD:Balaam|Balaam]] (Num. 24:7). He lived at the time of the [[Text:EBD:Exodus|Exodus]].

(2.) Another king of the Amalekites whom [[Text:EBD:Saul|Saul]] spared unlawfully, but whom [[Text:EBD:Samuel|Samuel]] on his arrival in the [[Text:EBD:Camp|camp]] of Saul ordered, in retributive [[Text:EBD:Justice|justice]] (Judg. 1), to be brought out and cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).

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Text:EBD:Agabus

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A "[[Text:EBD:Prophet|prophet]]," probably one of the [[Text:EBD:wikipedia:Seventy Disciples|seventy disciples]] of [[Christ|Christ]]. He prophesied at [[Text:EBD:Antioch|Antioch]] of an approaching [[Text:EBD:Famine|famine]] (Acts 11:27, 28). Many [[Text:EBD:Year|years]] afterwards he met [[Text:EBD:Paul|Paul]] at [[Text:EBD:Caesarea|Caesarea]], and warned him of the [[Text:EBD:Bond|bonds]] and [[Text:EBD:Afflictions|affliction]] that awaited him at [[Text:EBD:Jerusalem|Jerusalem]] should he persist in going thither (Acts 21:10-12).

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Text:EBD:Afflictions

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Common to all (Job 5:7; 14:1; Ps. 34:19); are for the [[Text:EBD:Goodness|good]] of [[Text:EBD:Man|men]] (James 1:2, 3, 12; 2 Cor. 12:7) and the [[Text:EBD:Glory|glory]] of [[Text:EBD:God|God]] (2 Cor. 12:7-10; 1 Pet. 4:14), and are to be borne with patience by the [[Text:EBD:Lord|Lord's]] people (Ps. 94:12; Prov. 3:12). They are all directed by God (Lam. 3:33), and will result in the [[Text:EBD:Everlasting|everlasting]] good of his people (2 Cor. 4:16-18) in [[Text:EBD:Christ|Christ]] [[Text:EBD:Jesus|Jesus]] (Rom. 8:35-39).

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Text:EBD:Affinity

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Relationship by [[Text:EBD:Alliance|alliance]] (2 Chr. 18:1) or by [[Text:EBD:Marriage|marriage]] (1 Kings 3:1). Marriages are prohibited within certain degrees of affinity, enumerated Lev. 18:6-17. [[Text:EBD:wikipedia:Consanguinity|Consanguinity]] is relationship by [[Blood|blood]].

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Text:EBD:Affection

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Feeling or emotion. Mention is made of "vile affections" (Rom. 1:26) and "inordinate affection" (Col. 3:5). [[Text:EBD:Christian|Christians]] are exhorted to set their affections on things above (Col. 3:2). There is a distinction between natural and spiritual or gracious affections (Ezek. 33:32).

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Text:EBD:Advocate

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(Gr. parakletos), one who pleads another's cause, who helps another by defending or comforting him. It is a name given by [[Text:EBD:Christ|Christ]] three times to the [[Text:EBD:Holy Ghost|Holy Ghost]] (John 14:16; 15:26; 16:7, where the [[Text:EBD:Greek|Greek]] word is rendered "[[Text:EBD:Comforter|Comforter]]," q.v.). It is applied to Christ in 1 John 2:1, where the same Greek word is rendered "Advocate," the rendering which it should have in all the places where it occurs. [[Text:EBD:wikipedia:Tertullus|Tertullus]] "the orator" (Acts 24:1) was a [[wikipedia:Ancient Rome|Roman]] advocate whom the [[Jew|Jews]] employed to accuse [[Text:EBD:Paul|Paul]] before [[Text:EBD:Felix|Felix]].

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Text:EBD:Adversary

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([[Text:EBD:Hebrew language|Heb]]. [[Text:EBD:Satan|satan]]), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the [[Text:EBD:Devil|devil]] (1 Pet. 5:8).

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Text:EBD:Adummim

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The red ones, a place apparently on the [[Text:EBD:Road|road]] between [[Text:EBD:Jericho|Jericho]] and [[Text:EBD:Jerusalem|Jerusalem]], "on the [[Text:EBD:South|south]] side of the torrent" Wady Kelt, looking toward [[Text:EBD:Gilgal|Gilgal]], mentioned Josh. 15:7; 18:17. It was nearly half-way between Jerusalem and Jericho, and now bears the name of Tal-at-ed-Dumm. It is supposed to have been the place referred to in the [[Text:EBD:Parable|parable]] of the [[wikipedia:Good Samaritan|Good Samaritan]] (Luke 10:30-37). Recently a new carriage-road has been completed, and carriages for the first time have come along this road from Jerusalem.

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Text:EBD:Adultery

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Conjugal infidelity. An adulterer was a [[Text:EBD:Man|man]] who had illicit intercourse with a [[Text:EBD:Marriage|married]] or a [[Text:EBD:Betroth|betrothed]] [[Text:EBD:Woman|woman]], and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was [[Text:EBD:Fornication|fornication]]. Adultery was regarded as a great social wrong, as well as a great [[Text:EBD:Sin|sin]].

The [[Text:EBD:Moses|Mosaic]] [[Text:EBD:Law|law]] (Num. 5:11-31) prescribed that the suspected [[Text:EBD:Wife|wife]] should be tried by the ordeal of the "[[Text:EBD:Water of jealousy|water of jealousy]]." There is, however, no recorded instance of the application of this law. In subsequent times the [[Text:EBD:Rabbi|Rabbis]] made various regulations with the view of discovering the guilty party, and of bringing about a [[Text:EBD:Divorce|divorce]]. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of [[Text:EBD:Jerusalem|Jerusalem]].

[[Text:EBD:Idolatry|Idolatry]], [[Text:EBD:Covetousness|covetousness]], and apostasy are spoken of as adultery spiritually (Jer. 3:6, 8, 9; Ezek. 16:32; Hos. 1:2:3; Rev. 2:22). An apostate [[Text:EBD:Church|church]] is an adulteress (Isa. 1:21; Ezek. 23:4, 7, 37), and the [[Text:EBD:Jew|Jews]] are styled "an adulterous [[Text:EBD:Generation|generation]]" (Matt. 12:39). (Comp. Rev. 12.)

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Text:EBD:Adullamite

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An inhabitant of the [[Text:EBD:City|city]] of [[Text:EBD:Adullam|Adullam]] ([[Genesis 38]]:1, 12, 20).

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Text:EBD:Adullam

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One of the royal [[Text:EBD:City|cities]] of the [[Text:EBD:Canaanites|Canaanites]], now `Aid-el-ma (Josh. 12:15; 15:35). It stood on the old [[Text:EBD:wikipedia:Ancient Rome|Roman]] [[Road|road]] in the [[Text:EBD:Valley|valley]] of [[Text:EBD:Elah|Elah]] (q.v.), which was the scene of [[Text:EBD:David|David]]'s memorable victory over [[Text:EBD:Goliath|Goliath]] (1 Sam. 17:2), and not far from [[Text:EBD:Gath|Gath]]. It was one of the towns which [[Text:EBD:Rehoboam|Rehoboam]] fortified against [[Text:EBD:Egypt|Egypt]] (2 Chr. 11:7). It was called "the [[Text:EBD:Glory|glory]] of [[Text:EBD:Israel|Israel]]" (Micah 1:15).

The [[Text:EBD:wikipedia:Cave of Adullam|Cave of Adullam]] has been discovered about 2 miles south of the scene of David's triumph, and about 13 miles west from [[Bethlehem|Bethlehem]]. At this place is a hill some 500 feet high pierced with numerous caverns, in one of which David gathered together "every one that was in distress, and every one that was in [[Debt|debt]], and every one that was discontented" (1 Sam. 22:2). Some of these caverns are large enough to hold 200 or 300 men. According to [[Text:EBD:Tradition|tradition]] this cave was at Wady Khureitun, between Bethlehem and the [[Text:EBD:Dead Sea|Dead Sea]], but this view cannot be well maintained.

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Text:EBD:Adriel

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Flock of [[Text:EBD:God|God]], the son of [[Text:EBD:Barzillai|Barzillai]], the Meholathite, to whom [[Text:EBD:Saul|Saul]] gave in [[Text:EBD:Marriage|marriage]] his [[Text:EBD:Daughter|daughter]] [[Text:EBD:Merab|Merab]] (1 Sam. 18:19). The five sons that sprang from this union were put to [[Text:EBD:Death|death]] by the [[Text:EBD:Gibeon|Gibeonites]] (2 Sam. 21:8, 9. Here it is said that [[Text:EBD:Michal|Michal]] "brought up" [R.V., "bare"] these five sons, either that she treated them as if she had been their own mother, or that for "Michal" we should read "Merab," as in 1 Sam. 18:19).

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Text:EBD:Adria

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(Acts 27:27; R.V., "the [[Text:EBD:Sea, The|sea]] of Adria"), the [[Text:EBD:wikipedia:Adriatic Sea|Adriatic Sea]], including in [[Paul|Paul]]'s time the whole of the [[Text:EBD:wikipedia:Mediterranean|Mediterranean]] lying between [[Crete|Crete]] and [[wikipedia:Sicily|Sicily]]. It is the modern [[wikipedia:Gulf of Venice|Gulf of Venice]], the Mare Superum_ of the [[wikipedia:Ancient Rome|Romans]], as distinguished from the Mare Inferum_ or [[wikipedia:Tyrrhenian Sea|Tyrrhenian Sea]].

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Text:EBD:Adramyttium

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A [[Text:EBD:City|city]] of [[Text:EBD:wikipedia:Asia Minor|Asia Minor]] on the coast of [[Mysia|Mysia]], which in early times was called Aeolis. The ship in which [[Text:EBD:Paul|Paul]] embarked at [[Text:EBD:Caesarea|Caesarea]] belonged to this city (Acts 27:2). He was conveyed in it only to [[Text:EBD:Myra|Myra]], in [[Text:EBD:Lycia|Lycia]], whence he sailed in an [[Text:EBD:Alexandria|Alexandrian]] ship to [[Text:EBD:Italy|Italy]]. It was a rare thing for a ship to sail from any port of [[Text:EBD:Palestine|Palestine]] direct for Italy. It still bears the name Adramyti, and is a place of some traffic.

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Text:EBD:Adrammelech

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Adar the [[Text:EBD:King|king]]. (1.) An [[Text:EBD:Idol|idol]]; a form of the [[Text:EBD:Sun|sun]]-god worshipped by the inhabitants of [[Text:EBD:Sepharvaim|Sepharvaim]] (2 Kings 17:31), and brought by the Sepharvite colonists into [[Text:EBD:Samaria|Samaria]]. (2.) A son of [[Text:EBD:Sennacherib|Sennacherib]], king of [[Text:EBD:Assyria|Assyria]] (2 Kings 19:37; Isa. 37:38).

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Text:EBD:Adore

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To [[Text:EBD:Worship|worship]]; to express reverence and homage. The forms of adoration among the [[Text:EBD:Jew|Jews]] were putting off the [[Text:EBD:Shoe|shoes]] (Ex. 3:5; Josh. 5:15), and prostration (Gen. 17:3; Ps. 95:6; Isa. 44:15, 17, 19; 46:6). To "[[Text:EBD:Kiss|kiss]] the Son" in Ps. 2:12 is to adore and worship him. (See Dan. 3:5, 6.) The word itself does not occur in [[Text:EBD:Scripture|Scripture]].

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Text:EBD:Adoram

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See [[Text:EBD:Adoniram|ADONIRAM]].
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Text:EBD:Adoption

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The giving to any one the name and place and privileges of a son who is not a son by birth.

(1.) Natural. Thus [[Text:EBD:Pharaoh|Pharaoh]]'s [[Text:EBD:Daughter|daughter]] adopted [[Text:EBD:Moses|Moses]] (Ex. 2:10), and [[Text:EBD:Mordecai|Mordecai]] [[Text:EBD:Esther|Esther]] (Esther 2:7).

(2.) National. [[Text:EBD:God|God]] adopted [[Text:EBD:Israel|Israel]] (Ex. 4:22; Deut. 7:6; Hos. 11:1; Rom. 9:4).

(3.) Spiritual. An act of God's [[Text:EBD:Grace|grace]] by which he brings men into the number of his redeemed family, and makes them partakers of all the [[Text:EBD:Bless|blessings]] he has provided for them. Adoption represents the new relations into which the believer is introduced by [[Text:EBD:Justification|justification]], and the privileges connected therewith, viz., an interest in God's peculiar [[Text:EBD:Love|love]] (John 17:23; Rom. 5:5-8), a spiritual nature (2 Pet. 1:4; John 1:13), the possession of a spirit becoming children of God (1 Pet. 1:14; 2 John 4; Rom. 8:15-21; Gal. 5:1; Heb. 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Cor. 3:21-23; 2 Cor. 1:4), fatherly chastisements (Heb. 12:5-11), and a future glorious inheritance (Rom. 8:17,23; James 2:5; Phil. 3:21).
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Text:EBD:Adoniram

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([[Text:EBD:Adoram|Adoram]], 1 Kings 12:18), the son of [[Text:EBD:Abda|Abda]], was "over the [[Text:EBD:Tribute|tribute]]," i.e., the [[Text:EBD:Levy|levy]] or forced labour. He was [[Text:EBD:Stoning|stoned]] to [[Text:EBD:Death|death]] by the people of [[Text:EBD:Israel|Israel]] (1 Kings 4:6; 5:14)

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Text:EBD:Adonikam

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Whom the [[Text:EBD:Lord|Lord]] sets up, one of those "which came with [[Text:EBD:Zerubbabel|Zerubbabel]]" (Ezra 2:13). His "children," or retainers, to the number of 666, came up to [[Text:EBD:Jerusalem|Jerusalem]] (8:13).

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Text:EBD:Adonijah

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My [[Text:EBD:Lord|Lord]] is [[Text:EBD:Jehovah|Jehovah]]. (1.) The fourth son of [[Text:EBD:David|David]] (2 Sam. 3:4). After the [[Text:EBD:Death|death]] of his elder [[Text:EBD:Brother|brothers]], [[Text:EBD:Amnon|Amnon]] and [[Text:EBD:Absalom|Absalom]], he became [[Text:EBD:Heir|heir]]-apparent to the [[Text:EBD:Throne|throne]]. But [[Text:EBD:Solomon|Solomon]], a younger brother, was preferred to him. Adonijah, however, when his [[Text:EBD:Father|father]] was dying, caused himself to be proclaimed king. But [[Text:EBD:Nathan|Nathan]] and [[Text:EBD:Bath-sheba|Bathsheba]] induced David to give orders that Solomon should at once be proclaimed and admitted to the throne. Adonijah fled and took refuge at the [[Text:EBD:Altar|altar]], and received pardon for his conduct from Solomon on the condition that he showed himself "a worthy [[Text:EBD:Man|man]]" (1 Kings 1:5-53). He afterwards made a second attempt to gain the throne, but was seized and put to death (1 Kings 2:13-25).

(2.) A [[Text:EBD:Levite|Levite]] sent with the [[Text:EBD:Prince|princes]] to teach the [[Text:EBD:Book|book]] of the [[Text:EBD:Law|law]] to the inhabitants of [[Text:EBD:Judah|Judah]] (2 Chr. 17:8).

(3.) One of the "chiefs of the people" after the [[Text:EBD:Captivity|Captivity]] (Neh. 10:16).
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Text:EBD:Adonibezek

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[[Text:EBD:Lord|Lord]] of [[Text:EBD:Bezek|Bezek]], a [[Text:EBD:Canaanites|Canaanitish]] [[Text:EBD:King|king]] who, having subdued seventy of the chiefs that were around him, made an attack against the armies of [[Text:EBD:Judah|Judah]] and [[Text:EBD:Simeon|Simeon]], but was defeated and brought as a [[Text:EBD:Captive|captive]] to [[Text:EBD:Jerusalem|Jerusalem]], where his thumbs and great toes were cut off. He confessed that [[Text:EBD:God|God]] had requited him for his like cruelty to the seventy kings whom he had subdued (Judg. 1:4-7; comp. 1 Sam. 15:33).

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Text:EBD:Adoni-zedec

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[[Text:EBD:Lord|Lord]] of [[Text:EBD:Justice|justice]] or [[Text:EBD:Righteousness|righteousness]], was [[Text:EBD:King|king]] in [[Text:EBD:Jerusalem|Jerusalem]] at the time when the [[Text:EBD:Israel|Israelites]] invaded [[Text:EBD:Palestine|Palestine]] (Josh. 10:1,3). He formed a confederacy with the other [[Text:EBD:Canaanites|Canaanitish]] kings against the Israelites, but was utterly routed by [[Text:EBD:Joshua|Joshua]] when he was engaged in besieging the [[Text:EBD:Gibeon|Gibeonites]]. The history of this victory and of the treatment of the five confederated kings is recorded in Josh. 10:1-27. (Comp. Deut. 21:23). Among the [[Text:EBD:wikipedia:Tell Amarna|Tell Amarna]] tablets (see [[Egypt|EGYPT]]) are some very interesting letters from Adoni-zedec to the King of Egypt. These illustrate in a very remarkable manner the history recorded in Josh. 10, and indeed throw light on the [[Text:EBD:War|wars]] of conquest generally, so that they may be read as a kind of commentary on the book of [[Text:EBD:Joshua, The Book of|Joshua]]. Here the conquering career of the Abiri (i.e., [[Text:EBD:Hebrews|Hebrews]]) is graphically described: "Behold, I say that the land of the king my lord is ruined", "The wars are mighty against me", "The Hebrew chiefs plunder all the king's lands", "Behold, I the chief of the [[Text:EBD:Amorites|Amorites]] am breaking to pieces." Then he implores the king of Egypt to send soldiers to help him, directing that the army should come by sea to [[Text:EBD:Ashkelon|Ascalon]] or [[Text:EBD:Gaza|Gaza]], and thence march to Wru-sa-lim (Jerusalem) by the [[Text:EBD:Valley|valley]] of [[Text:EBD:Elah|Elah]].

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Text:EBD:Adnah

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Delight. (1.) A chief of the [[Text:EBD:Tribe|tribe]] of [[Text:EBD:Manasseh|Manasseh]] who joined [[Text:EBD:David|David]] at [[Text:EBD:Ziklag|Ziklag]] (1 Chr. 12:20). (2.) A general under [[Text:EBD:Jehoshaphat|Jehoshaphat]], chief over 300,000 [[Text:EBD:Man|men]] (2 Chr. 17:14).

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