Adoption Adoram Adore Adrammelech Adramyttium Adria Adriel Adullam Adullamite Adultery Adummim Adversary Advocate AEnon Affection Affinity Afflictions Agabus Agag Agagite Agate Age Agee Agony Agriculture Agrippa I. Agrippa II. Ague Agur Ah! Aha! Ahab Ahasuerus Ahava Ahaz Ahaziah Ahiam Ahiezer Ahihud Ahijah Ahikam Ahimaaz Ahiman Ahimelech Ahinadab Ahinoam Ahio Ahira Ahishar Ahithophel
the giving to any one the name and place and privileges of a son
who is not a son by birth.
(1.) Natural. Thus Pharaoh's daughter adopted Moses (Ex.
2:10), and Mordecai Esther (Esther 2:7).
(2.) National. God adopted Israel (Ex. 4:22; Deut. 7:6; Hos.
11:1; Rom. 9:4).
(3.) Spiritual. An act of God's grace by which he brings men
into the number of his redeemed family, and makes them partakers
of all the blessings he has provided for them. Adoption
represents the new relations into which the believer is
introduced by justification, and the privileges connected
therewith, viz., an interest in God's peculiar 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).
See ADONIRAM link
to worship; to express reverence and homage. The forms of
adoration among the Jews were putting off the shoes (Ex. 3:5;
Josh. 5:15), and prostration (Gen. 17:3; Ps. 95:6; Isa. 44:15,
17, 19; 46:6). To "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 Scripture.
Adar the king. (1.) An idol; a form of the sun-god worshipped by
the inhabitants of Sepharvaim (2 Kings 17:31), and brought by
the Sepharvite colonists into Samaria. (2.) A son of
Sennacherib, king of Assyria (2 Kings 19:37; Isa. 37:38).
a city of Asia Minor on the coast of Mysia, which in early times
was called AEolis. The ship in which Paul embarked at Caesarea
belonged to this city (Acts 27:2). He was conveyed in it only to
Myra, in Lycia, whence he sailed in an Alexandrian ship to
Italy. It was a rare thing for a ship to sail from any port of
Palestine direct for Italy. It still bears the name Adramyti,
and is a place of some traffic.
(Acts 27:27; R.V., "the sea of Adria"), the Adriatic Sea,
including in Paul's time the whole of the Mediterranean lying
between Crete and Sicily. It is the modern Gulf of Venice, the
_Mare Superum_ of the Romans, as distinguished from the _Mare
Inferum_ or Tyrrhenian Sea.
flock of God, the son of Barzillai, the Meholathite, to whom
Saul gave in marriage his daughter Merab (1 Sam. 18:19). The
five sons that sprang from this union were put to death by the
Gibeonites (2 Sam. 21:8, 9. Here it is said that 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).
one of the royal cities of the Canaanites, now 'Aid-el-ma (Josh.
12:15; 15:35). It stood on the old Roman road in the valley of
Elah (q.v.), which was the scene of David's memorable victory
over Goliath (1 Sam. 17:2), and not far from Gath. It was one of
the towns which Rehoboam fortified against Egypt (2 Chr. 11:7).
It was called "the glory of Israel" (Micah 1:15).
The Cave of Adullam has been discovered about 2 miles south of
the scene of David's triumph, and about 13 miles west from
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,
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 tradition this cave was at Wady Khureitun, between Bethlehem
and the Dead Sea, but this view cannot be well maintained.
an inhabitant of the city of Adullam (Gen. 38:1, 12, 20).
conjugal infidelity. An adulterer was a man who had illicit
intercourse with a married or a betrothed woman, and such a
woman was an adulteress. Intercourse between a married man and
an unmarried woman was fornication. Adultery was regarded as a
great social wrong, as well as a great sin.
The Mosaic law (Num. 5:11-31) prescribed that the suspected
wife should be tried by the ordeal of the "water of jealousy."
There is, however, no recorded instance of the application of
this law. In subsequent times the Rabbis made various
regulations with the view of discovering the guilty party, and
of bringing about a divorce. It has been inferred from John
8:1-11 that this sin became very common during the age preceding
the destruction of Jerusalem.
Idolatry, 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 church is an adulteress (Isa. 1:21; Ezek.
23:4, 7, 37), and the Jews are styled "an adulterous generation"
(Matt. 12:39). (Comp. Rev. 12.)
the red ones, a place apparently on the road between Jericho and
Jerusalem, "on the south side of the torrent" Wady Kelt, looking
toward 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 parable of the 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.
(Heb. 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 devil (1 Pet. 5:8).
(Gr. parakletos), one who pleads another's cause, who helps
another by defending or comforting him. It is a name given by
Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7,
where the Greek word is rendered "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. Tertullus "the orator" (Acts 24:1)
was a Roman advocate whom the Jews employed to accuse Paul
before Felix.
springs, a place near Salim where John baptized (John 3:23). It
was probably near the upper source of the Wady Far'ah, an open
valley extending from Mount Ebal to the Jordan. It is full of
springs. A place has been found called 'Ainun, four miles north
of the springs.
feeling or emotion. Mention is made of "vile affections" (Rom.
1:26) and "inordinate affection" (Col. 3:5). 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).
relationship by alliance (2 Chr. 18:1) or by marriage (1 Kings
3:1). Marriages are prohibited within certain degrees of
affinity, enumerated Lev. 18:6-17. Consanguinity is relationship
by blood.
common to all (Job 5:7; 14:1; Ps. 34:19); are for the good of
men (James 1:2, 3, 12; 2 Cor. 12:7) and the glory of God (2 Cor.
12:7-10; 1 Pet. 4:14), and are to be borne with patience by the
Lord's people (Ps. 94:12; Prov. 3:12). They are all directed by
God (Lam. 3:33), and will result in the everlasting good of his
people (2 Cor. 4:16-18) in Christ Jesus (Rom. 8:35-39).
a "prophet," probably one of the seventy disciples of Christ. He
prophesied at Antioch of an approaching famine (Acts 11:27, 28).
Many years afterwards he met Paul at Caesarea, and warned him of
the bonds and affliction that awaited him at Jerusalem should he
persist in going thither (Acts 21:10-12).
flame, the usual title of the Amalekite kings, as "Pharaoh" was
of the Egyptian. (1.) A king of the Amalekites referred to by
Balaam (Num. 24:7). He lived at the time of the Exodus.
(2.) Another king of the Amalekites whom Saul spared
unlawfully, but whom Samuel on his arrival in the camp of Saul
ordered, in retributive justice (Judg. 1), to be brought out and
cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).
a name applied to Haman and also to his father (Esther 3:1, 10;
8:3, 5). Probably it was equivalent to Amalekite.
(Heb. shebo), a precious stone in the breast-plate of the 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 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 Greek name of a stone found in the river
Achates in Sicily.
used to denote the period of a man's life (Gen. 47:28), the
maturity of life (John 9:21), the latter end of life (Job
11:17), a 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 piety (Job 5:26;
Gen. 15:15).
fugitive, the father of Shammah, who was one of David's mighty
men (2 Sam. 23:11)
contest; 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 New Testament by Luke (22:44) to describe our Lord's
fearful struggle in 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 Greek verb.
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 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 Mosaic
commonwealth.
The year in Palestine was divided into six agricultural
periods:-
I. SOWING TIME.
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.
Sebat, former half.
III. COLD SEASON.
Sebat, latter half.
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. Passover.)
Ijar.
Sivan, former half., Wheat ripe. Pentecost.
V. SUMMER (total absence of rain)
Sivan, latter half.
Tammuz.
Ab, former half.
VI. SULTRY SEASON
Ab, latter half.
Elul.
Tisri, former half., Ingathering of fruits.
The six 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 Solomon, when there was an abundant
population, "20,000 measures of wheat year by year" were sent to
Hiram in exchange for timber (1 Kings 5:11), and in large
quantities also wheat was sent to the Tyrians for the
merchandise in which they traded (Ezek. 27:17). The wheat
sometimes produced an hundredfold (Gen. 26:12; Matt. 13:23).
Figs and pomegranates were very plentiful (Num. 13:23), and the
vine and the olive grew luxuriantly and produced abundant 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 field with divers seeds (Deut.
22:9). A passer-by was at liberty to eat any quantity of corn or
grapes, but he was not permitted to carry away any (Deut. 23:24,
25; Matt. 12:1). The poor were permitted to claim the corners of
the fields and the 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 tombs of Egypt and
Assyria throw much light on this subject, and on the general
operations of agriculture. Ploughs of a simple construction were
known in the time of 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), cows
(1 Sam. 6:7), and asses (Isa. 30:24); but an ox and an ass must
not be yoked together in the same plough (Deut. 22:10). Men
sometimes followed the plough with a hoe to break the clods
(Isa. 28:24). The oxen were urged on by a "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 "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 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
threshing-floor or stored in 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 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 grain was threshed, it was winnowed by being thrown
up against the wind (Jer. 4:11), and afterwards tossed with
wooden scoops (Isa. 30:24). The shovel and the fan for winnowing
are mentioned in Ps. 35:5, Job 21:18, Isa. 17:13. The refuse of
straw and 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).
the grandson of Herod the Great, and son of Aristobulus and
Bernice. The Roman emperor Caligula made him governor first of
the territories of Philip, then of the tetrarchy of Lysanias,
with the title of king ("king Herod"), and finally of that of
Antipas, who was banished, and of Samaria and Judea. Thus he
became ruler over the whole of Palestine. He was a persecutor of
the early Christians. He slew James, and imprisoned Peter (Acts
12:1-4). He died at Caesarea, being "eaten of worms" (Acts
12:23), A.D. 44. (Comp. Josephus, Ant. xix. 8.)
son of the foregoing, was born at Rome, A.D. 27. He was the
brother of Bernice and Drusilla. The Emperor Claudius (A.D. 48)
invested him with the office of superintendent of the Temple of
Jerusalem, and made him governor (A.D. 50) of Chalcis. He was
afterwards raised to the rank of king, and made governor over
the tetrarchy of Philip and Lysanias (Acts 25:13; 26:2, 7). It
was before him that Paul delivered (A.D. 59) his speech recorded
in Acts 26. His private life was very profligate. He died (the
last of his race) at Rome, at the age of about seventy years,
A.D. 100.
the translation in Lev. 26:16 (R.V., "fever") of the Hebrew word
kaddah'ath, meaning "kindling", i.e., an inflammatory or burning
fever. In Deut. 28:22 the word is rendered "fever."
gatherer; the collector, mentioned as author of the sayings in
Prov. 30. Nothing is known of him beyond what is there recorded.
an exclamation of sorrow or regret (Ps. 35:25; Isa. 1:4, 24;
Jer. 1:6; 22:18; Mark 15:29).
an exclamation of ridicule (Ps. 35:21; 40:15; 70:3). In Isa.
44:16 it signifies joyful surprise, as also in Job 39:25, R.V.
father's brother. (1.) The son of Omri, whom he succeeded as the
seventh king of Israel. His history is recorded in 1 Kings
16-22. His wife was Jezebel (q.v.), who exercised a very evil
influence over him. To the calf-worship introduced by Jeroboam
he added the worship of Baal. He was severely admonished by
Elijah (q.v.) for his wickedness. His anger was on this account
kindled against the prophet, and he sought to kill him. He
undertook three campaigns against Ben-hadad II., king of
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 cities of Israel he then held, and granting certain other
concessions to Ahab. After three years of peace, for some cause
Ahab renewed war (1 Kings 22:3) with Ben-hadad by assaulting the
city of Ramoth-gilead, although the prophet 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 arrow from a bow "drawn
at a venture" pierced him, and though stayed up in his chariot
for a time he died towards evening, and Elijah's prophecy (1
Kings 21:19) was fulfilled. He reigned twenty-three years.
Because of his idolatry, lust, and covetousness, Ahab is
referred to as pre-eminently the type of a wicked king (2 Kings
8:18; 2 Chr. 22:3; Micah 6:16).
(2.) A false prophet referred to by Jeremiah (Jer. 29:21), of
whom nothing further is known.
There are three kings designated by this name in Scripture. (1.)
The 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 Media and the conqueror of Nineveh.
(2.) The king mentioned in Ezra 4:6, probably the Cambyses of
profane history, the son and successor of Cyrus (B.C. 529).
(3.) The son of Darius Hystaspes, the king named in the Book
of Esther. He ruled over the kingdoms of Persia, Media, and
Babylonia, "from India to Ethiopia." This was in all probability
the Xerxes of profane history, who succeeded his father 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 Greece with an 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 Esther was chosen as his queen.
water, the river (Ezra 8:21) by the banks of which the Jewish
exiles assembled under Ezra when about to return to Jerusalem
from Babylon. In all probability this was one of the streams of
Mesopotamia which flowed into the 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 Damascus.
possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).
(2.) The son and successor of Jotham, king of Judah (2 Kings
16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of
wickedness and idolatry. Notwithstanding the remonstrances and
warnings of Isaiah, Hosea, and Micah, he appealed for help
against Rezin, king of Damascus, and Pekah, king of Israel, who
threatened Jerusalem, to Tiglath-pileser, the king of Assyria,
to the great injury of his kingdom and his own humilating
subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also
introduced among his people many heathen and idolatrous customs
(Isa. 8:19; 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. Because of his wickedness
he was "not brought into the sepulchre of the kings."
held by Jehovah. (1.) The son and successor of Ahab. He followed
the counsels of his mother Jezebel, and imitated in wickedness
the ways of his father. In his reign the Moabites revolted from
under his authority (2 Kings 3:5-7). He united with Jehoshaphat
in an attempt to revive maritime trade by the Red Sea, which
proved a failure (2 Chr. 20:35-37). His messengers, sent to
consult the god of Ekron regarding his recovery from the effects
of a fall from the roof-gallery of his palace, were met on the
way by Elijah, who sent them back to tell the king that he would
never rise from his bed (1 Kings 22:51; 2 Kings 1:18).
(2.) The son of Joram, or Jehoram, and sixth king of Judah.
Called Jehoahaz (2 Chr. 21:17; 25:23), and Azariah (2 Chr.
22:6). Guided by his idolatrous mother Athaliah, his reign was
disastrous (2 Kings 8:24-29; 9:29). He joined his uncle Jehoram,
king of Israel, in an expedition against Hazael, king of
Damascus; but was wounded at the pass of Gur when attempting to
escape, and had strength only to reach Megiddo, where he died (2
Kings 9:22-28). He reigned only one year.
mother's brother, one of David's thirty heroes (2 Sam. 23:33; 1
Chr. 11:35).
brother of help; i.e., "helpful." (1.) The chief of the tribe of
Dan at the time of the Exodus (Num. 1:12; 2:25; 10:25).
(2.) The chief of the Benjamite slingers that repaired to
David at Ziklag (1 Chr. 12:3).
brother (i.e., "friend") of union. (1.) A son of Bela, the son
of Benjamin (1 Chr. 8:7).
(2.) Name different in Hebrew, meaning brother of Judah. Chief
of the tribe of Asher; one of those appointed by Moses to
superintend the division of Canaan among the tribe (Num. 34:27).
brother (i.e., "friend") of Jehovah. (1.) One of the sons of
Bela (1 Chr. 8:7, R.V.). In A.V. called "Ahiah."
(2.) One of the five sons of Jerahmeel, who was great-grandson
of Judah (1 Chr. 2:25).
(3.) Son of Ahitub (1 Sam. 14:3, 18), Ichabod's brother; the
same probably as Ahimelech, who was high priest at Nob in the
reign of 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 Gibeah or Kirjath-jearim,
and Ahimelech at Nob.
(4.) A Pelonite, one of David's heroes (1 Chr. 11:36); called
also Eliam (2 Sam. 23:34).
(5.) A Levite having charge of the sacred treasury in the
temple (1 Chr. 26:20).
(6.) One of Solomon's secretaries (1 Kings 4:3).
(7.) A prophet of Shiloh (1 Kings 11:29; 14:2), called the
"Shilonite," in the days of Rehoboam. We have on record two of
his remarkable prophecies, 1 Kings 11:31-39, announcing the
rending of the ten tribes from Solomon; and 1 Kings 14:6-16,
delivered to Jeroboam's wife, foretelling the death of Abijah
the king's son, the destruction of Jeroboam's house, and the
captivity of Israel "beyond the river." Jeroboam bears testimony
to the high esteem in which he was held as a prophet of God (1
Kings 14:2,3).
brother of support = helper, one of the five whom Josiah sent to
consult the prophetess Huldah in connection with the discovery
of the book of the law (2 Kings 22:12-14; 2 Chr. 34:20). He was
the son of Shaphan, the royal secretary, and the father of
Gedaliah, governor of Judea after the destruction of Jerusalem
by the Babylonians (2 Kings 25:22; Jer. 40:5-16; 43:6). On one
occasion he protected Jeremiah against the fury of Jehoiakim
(Jer. 26:24). It was in the chamber of another son (Germariah)
of Shaphan that Baruch read in the ears of all the people
Jeremiah's roll.
brother of anger = irascible. (1.) The father Ahinoam, the wife
of Saul (1 Sam. 14:50).
(2.) The son and successor of Zadok in the office of high
priest (1 Chr. 6:8, 53). On the occasion of the revolt of
Absalom he remained faithful to David, and was of service to him
in conveying to him tidings of the proceedings of Absalom in
Jerusalem (2 Sam. 15:24-37; 17:15-21). He was swift of foot, and
was the first to carry to David tidings of the defeat of
Absalom, although he refrained, from delicacy of feeling, from
telling him of his death (2 Sam. 18:19-33).
brother of a gift = liberal. (1.) One of the three giant Anakim
brothers whom Caleb and the spies saw in Mount Hebron (Num.
13:22) when they went in to explore the land. They were
afterwards driven out and slain (Josh. 15:14; Judg. 1:10).
(2.) One of the guardians of the temple after the Exile (1
Chr. 9:17).
brother of the king, the son of Ahitub and father of Abiathar (1
Sam. 22:20-23). He descended from Eli in the line of Ithamar. In
1 Chr. 18:16 he is called Abimelech, and is probably the same as
Ahiah (1 Sam. 14:3, 18). He was the twelfth high priest, and
officiated at Nob, where he was visited by David (to whom and
his companions he gave five loaves of the showbread) when he
fled from Saul (1 Sam. 21:1-9). He was summoned into Saul's
presence, and accused, on the information of Doeg the Edomite,
of disloyalty because of his kindness to David; whereupon the
king commanded that he, with the other priests who stood beside
him (86 in all), should be put to death. This sentence was
carried into execution by Doeg in the most cruel manner (1 Sam.
22:9-23). Possibly Abiathar had a son also called Ahimelech, or
the two names, as some think, may have been accidentally
transposed in 2 Sam. 8:17; 1 Chr. 18:16, marg.; 24:3, 6, 31.
brother of liberality = liberal, one of the twelve commissariat
officers appointed by Solomon in so many districts of his
kingdom to raise supplies by monthly rotation for his household.
He was appointed to the district of Mahanaim (1 Kings 4:14),
east of Jordan.
brother of pleasantness = pleasant. (1.) The daughter of
Ahimaaz, and wife of Saul (1 Sam. 14:50).
(2.) A Jezreelitess, the first wife of David (1 Sam. 25:43;
27:3). She was the mother of Amnon (2 Sam. 3:2). (See 1 Sam.
30:5, 18; 2 Sam. 2:2.)
brotherly. (1.) One of the sons of Beriah (1 Chr. 8:14).
(2.) One of the sons of Jehiel the Gibeonite (1 Chr. 8:31;
9:37).
(3.) One of the sons of Abinadab the Levite. While Uzzah went
by the side of the ark, he walked before it guiding the oxen
which drew the cart on which it was carried, after having
brought it from his father's house in Gibeah (1 Chr. 13:7; 2
Sam. 6:3, 4).
brother of evil = unlucky, or my brother is friend, chief of the
tribe of Naphtali at the Exodus (Num. 1:15; 2:29).
brother of song = singer, the officer who was "over the
household" of Solomon (1 Kings 4:6).
brother of insipidity or impiety, a man greatly renowned for his
sagacity among the Jews. At the time of Absalom's revolt he
deserted David (Ps. 41:9; 55:12-14) and espoused the cause of
Absalom (2 Sam. 15:12). David sent his old friend Hushai back to
Absalom, in order that he might counteract the counsel of
Ahithophel (2 Sam. 15:31-37). This end was so far gained that
Ahithophel saw he had no longer any influence, and accordingly
he at once left the camp of Absalom and returned to Giloh, his
native place, where, after arranging his wordly affairs, he
hanged himself, and was buried in the sepulchre of his fathers
(2 Sam. 17:1-23). He was the type of Judas (Ps. 41:9).
Index