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Source of the Jordan. (After plans by Major Wilson, E. E.) The figures denote the heights in feet above the sea-level.
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but is as quickly scorched wherever the water-supply is not abundant. In the marshes of Huleh are acres of papj'rus, the reeds sometimes reaching 16 feet in heii^ht. This reed is now wholly extinct in Egypt, according to Tristram {Natural Hixtori/, p. 11), and to find it again one must travel either to India or to Abys-
sinia. Farther south along the river's course are the jujube (a tropical tree), date-palm, oleander, tamarisk, " zuk-kum," or false balm of Gilead, osher, henna, etc. Even in the depth of winter the thermometer ranges from 60 to 80 degrees.
Scripture History. —The first mention
Course of the Jordan from Sea of Galilee to Dead Sea. {After plans by Major Wilson, B. E.)
of the Jordan is in " Gen. 13 : 10, where Lot beheld the plain of the Jordan as the garden of the Lord;" Jacob crossed and recrossed it, Gen. 32:10; the Israelites passed over it in entering the Promised Land, Josh. 3, 4; Ps. 114 : 3. The phenomenon of the river overflowing its banks at the time of harvest is 478
still witnessed. The snows from Lebanon melt in the spring-time and swell the current of the Jordan at the time of the harvest, which, in the hot climate of the Jordan Valley, comes in April. Prof. Porter of Belfast, at a visit in the middle of April, found it impossible to cross the river at the usual ford near
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Jericho, and was compelled to go a day's journey up the banks to Daniieh. Among those who crossed over the Jordan were Gideon, " faint yet pursuing " after Zebah and Zalmunna, Jud. 8 : 4, 5 : the Ammonites, invading Judah, Jud. 10 : 9 ; Abner, in flight, 2 Sam. 2 : 211; David, in flight, 2 Sam. 17: 22, and returning to his capital, 19 : 15-18 (mention is here made of a ferryboat, probably only a raft, the only time in Scripture) ; David, to war with the Syrians; Absalom, in pursuit of his father, 2 Sam. 17 : 24; Elijah and Elisha, parting the waters with the mantle. 2 Kgs. 2:6-14. As two and a half tribes of Israel dwelt east of the river, the amount of ci-ossing and re-crossing must have been considerable, and the best fords were well known. Comp. Josh. 2:7; Jud. 3 : 28 ; 7 : 24 ; 12 : 5, 6. The river was known to Job, Job 40: 23, and Jeremiah speaks of *'the swelling of Jordan." Jer. 12 : 6; 49 : 19 : 60 : 44. Noteworthy miracles, in addition to those already mentioned, were the curing of Naaman, 2 Kgs. 6 : 14, and the making the iron to swim. 6 : 6.
The Jordan is mentioned about 180 times in the 0. T. In the N. T. it is mentioned 16 times. The chief events noted in connection with it in the N. T. are John's baptism of the multitudes. Matt. 3 : 6, and especially his baptism of Jesus. Mark 1:9. In commemoration of this latter event it is the custom for Christian pilgrims in great numbers to bathe in the Jordan not far from Jericho at Easter.
The cities mentioned in Scripture in connection with the Jordan are few. The chief ones near it Avere Jericho and Gilgal, Succoth and Bethshan. Traces of several towns have been noted on the east side, in the valley between the Sea of Galilee and the Dead Sea.
The Jordan has been several times navigated in a boat in modern times— by Costigan, 18.S6 ; by Molyneaux, 1847 : by Lieut. Lynch, 1848 ; by J. Macgregor (Rob Roy), 1809. "The sight of the Jordan," says Schaff, " is rather disappointing. It bears no comparison in majesty and beauty to the great rivers of Europe and America. Naaman thought the clear rivers of his native Damascus far superior, yet the Abana and Pharpar could not wash away his
leprosy. Its chief importance is historic. In this respect the Jordan surpasses the Hudson and the Mississippi, the Rhine and the Danube, and even the Nile. It marks the termination of the wanderings of the children of Israel from the banks of the Nile, and the beginning of their history as an independent nation in their own home. It blends the memories of the old and new Covenants as the culminntion of John's testimony and the inauguration of Christ's kingdom."— Through Bible Lands, p. 299. " Surely," says Macgregor, ''the Jordan is by far the most wonderful stream on the face of the earth, and the memories of its history will not be forgotten in heaven."— Jiob Roy oil the Jordan, p. 406. It is a sacred stream alike to Jew, Ishmaelite, Christian, and Mohammedan, and in this surpasses in interest any other river in the world.
JO'RIM [Jehovah exalts?), one in the ancestry of Christ. Luke 3 : 29.
JOR^KOAM (paleness of the people), probably the name of a person ; but if a place, it is a town in the territory of Judah. 1 Chr. 2 : 44.
JOS'ABAD {irhom Jehovah gives), a Benjamite who joined David at Zik-lag. 1 Chr. 12 : 4.
JOS'APHAT, Greek form of Je-hoshaphat (see Jehoshaphat, 3) in Matt. 1 :8.
JO'SE, in Luke 3:29, for Joses, which see.
JOS'EDECH {whom Jehovah makes just). Hag. 1 : 1. See Jehozadak, Jo-
ZADAK.
JO'SEPH {he will add). 1. The first son of Jacob and Rachel, born in Padan-aram after his mother had been long barren, but " God hearkened to her." Gen. 30 : 24. The name she gave him indicated her confidence that God would give her another son—a confidence justified by the birth of Benjamin. 35 : 17. The two sons of Rachel, Jacob's favorite wife, were the patriarch's delight. In the case of Joseph this fondness led to evil consequences, because it excited the envy of his brothers. The story of Joseph's life is told with so much simplicity and graphic power that he is numbered among our acquaintances. We enter with the liveliest sympathy into all his troubles. He is ever the innocent
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victim of spite and cruelty, and from the time he comes before us in his long coat with sleeves—not '' coat of vtatiy colors " —down to the day the mourning of Egypt bursts forth over his corpse, his life has for us the interest of a romance heightened by the knowledge that it is truth. Instead of repeating the twice-told tale —every one knows it, and the inspired record cannot be improved—we present a condensed translation of the article on '' Joseph " by Prof. Ebers, the Egyptologist, in Riehm's Handworterhnch des hiblischen Altevtlnims, (1878), which interprets the Egyptian setting and shows its complete harmony with modern researches.
It is worthy of note that the money paid for Joseph by the Midianites corresponds exactly to the extreme price set by Moses upon a slave of his age. Comp. Gen. 37 : 28 with Lev. 27 : 5. The captains of the guard, of whom Potiphar was one, were commanders of regiments of 2000 men, and so long as they were in office as the king's body-guard the commander was the chief inspector of the state-prisoners, and chief executioner of corporal and capital punishment. Potiphar was a " eunuch." The word, however, may express nothing more than an officer.
The Egyptian monuments make us acquainted with the daily life of an " overseer," which Joseph led in Poti-phar's household. Everything was conducted with tlie most scrupulous regularity—at least, in the jyictnres —and the position was one of great responsibility. The story of Joseph's trial of virtue is strikingly illustrated by an Egyptian tale of similar contents written for a son of Rameses II. (See Brugsch, Geschichte ^Eiinpfenn, p. 249). The belief in dreams, in revelations of the divine will, the office of chief baker and chief butler, the custom of granting pardons and other favors upon Pharaoh's birthday,—all are confirmed by the monuments. The magicians and wise men consulted by Pharaoh after his two dreams—which are thoroughly Egyptian : seven was a sacred number—belonged to the priest caste. That Joseph, before appearing in the presence of Pharaoh, must shave himself, face and head, and change his raiment, brings out the Egyptian passion for cleanliness. 480
The exaltation of Joseph receives explanation from the fact that the priests shared in the government, particular)}- in the allotment of the taxes, and for the latter purpose inspected the material condition of the country. Joseph's rank was described by two terms, "father" and "lord of all Egypt." '^ Father" was the usual term. Every feature of the following scenes in the narrative, all the circumstances of the investiture, ai'e true to the life. The new name, or rather title, which he received—Zaph-nath paaneah—is interpreted "creator" or " preserver of life." The name of his wife is the genuinely Egyptian, and vei-y common, feminine name of 3ant or Snat. It is impossible to say how far Joseph became an Egyptian. He conformed to many of their customs, but ever retained his belief in Israel's God. His position during the famine resembles that of a certain Baba, who in his epitaph tells us: " I gathered grain, a friend of the god of harvest. I was watchful at the seed-time. And during a famine which lasted through many years, I distributed the grain through the town to every hunger-stricken one." Brugsch, indeed {Gench. ^Ejjyptens, p. 246), believed the famine referred to here is that of Genesis.
The charge Joseph brings against his brethren was one often made, doubtless, at a time when there was constant dread of the irruption of the wandering tribes to the eastward of Egypt. That the Egyptians would not eat with the Hebrews and that the latter were regarded with aversion are traits in keeping with the monumental records. But these show us that shejiherds formed a separate caste and were not shunned, except the swineherds, who could not enter a temple. But the nomadic shepherds, as the Israelites, were ever looked upon with fear and disgust. Joseph's claim to the gift of divination was just what one would expect. The bubbles and movements of the water of a cup into which one had thrown a coin or a ring, or any other object, were watched, and by certain rules the future read therefrom. The arrangements which Joseph made during the years of plenty and of famine, by which eventually the entire nation became the purchase of Pharaoh, and the land, with the exception of that of
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the priests, passed to the crown, have been much criticised. But they were not unparalleled in Egypt. Considering the fertility of the land, the fifth part taken up during the plentiful years was not at all excessive, Gen. 41: 34, 47-49; when the famine came it was natural and proper to sell so long as there was any money left to buy therewith. And that it was the case in Egypt that the king and the priests owned all the land is asserted by the monuments and ancient historians. These latter also speak of the priests being free from tax. We see, then, in Gen. 47 : 22, 26, the statement of a fact and the explanation of a subsequent phenomenon.
The question. Who was the Pharaoh of Joseph ? does not admit of a decisive answer. The name " Pharaoh," being a generic title of the sovereigns, does not help us any. The most satisfactory answer is that he belonged to an altogether different dynasty from that of the persecuting Pharaoh of Exodus. This throws the time back to some dynasty of the Shepherd-kings. Of these tradition singles out Apophis, one of the last of them. Manasseh and Ephraim, sons of Joseph by his marriage with Asenath, became the founders of the powerful tribes that bear their name, and Jacob's blessing was fulfilled.
Joseph died at the age of 110, but his bones, by express command, were carried with the host, and not buried until the Israelites had conquered Canaan, Gen. 50 : 25, when they were deposited in Shechem. Josh. 24: 32. His tomb is shown within a stone's throw of Jacob's Well. But the Mohammedans claim that the body of Joseph is in the Mach-pelah, in Hebron, having been transported thither from Shechem.
2. The father of Igal, who was the spy from Issachar. Num. 13 : 7.
3. One who had married a foreign wife. Ezr. 10 : 42.
4. A priest. Neh. 12 : 14.
5. 6, 7. Three persons in the ancestry of Christ. Luke 3 : 24, 26, 30.
8. The husband of Mary, the mother of Christ, was by occupation a carpenter. Matt. 13: 55, at which trade our Lord himself labored until he entered upon his public ministry. Mark 6 : 3.
Joseph is called a "just man," "a man of uprightness," Matt. 1 : 19. He 31
was informed by an angel that Mary was to be the mother of the promised Messiah, and accompanied her to Bethlehem to be registered in the tax-books, according to the command of the emperor, when Christ was born. When the babe was 40 days old, Joseph and his wife went with him to Jerusalem, in observance of the Law of Moses ; and when about returning again to Bethlehem, he was divinely admonished to go into Egy{)t, for Ilerod, the king, was resolved to destroy the infant Redeemer if he could get him into his power. After the death of Herod they set out again for Judtea, but, apprehensive that the king's successor, Archelaus, might be equally cruel, they went into Galilee, and took up their abode at Nazareth, their old home. When Jesus was 12 years of age, Joseph and Mary took him with them on their journey to Jerusalem to celebrate the feast of the Passover. After that we find nothing more of Joseph in the sacred history. It is generally supposed he died before Christ began his public ministry, as he is not mentioned with Mary, and as Christ commended her to the care of one of the disciples. John 19 : 25-27.
9. Joseph of Arimathea, Matt. 27 : 57, 59, a wealthy citizen, probably residing in the vicinity of Jerusalem, a member of the Sanhedrin, and a man of eminent wisdom and piety. Mark 15 : 43 ; Luke 23 : 51. He was a disciple of Christ, though he did not appear openly as such. John 19 : 38.
It is said that the Jews, as a mark of ignominy, did not allow the bodies of those executed as malefactors to be deposited in the tombs of their fathers except tne flesh had been previously consumed. It may have been to prevent this use of the body of Christ that Joseph so early asked leave to remove it and place it in his own tomb.
10. A disciple called Barsabas, one of the candidates for Judas's place in the college of the apostles. Acts 1: 23.
JO'SES {whom Jehovah helps). 1. One of our Lord's brethren. Matt. 13: 55 ; 27 : 56 ; Mark 6:3; 15 : 40, 47. See James, 2.
2. Acts 4: 36. See Barnabas.
JO'SHAH {whom Jehovah lets dwell), a chief of Simeon. 1 Chr. 4: 34.
J O S H' A P IIA T {whom Jehovah
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judges), one of David's warriors. 1 Chr. h : 43.
JOSHAVI'AH {whom Jehovah makes to direll), one of David's warriors. 1 Chr. 11: 46.
JOSHBEK'ASHAH(seo^/»;ta/-d-ness), the head of the sixteenth course of musicians. 1 Chr. 25 :4. 24.
JOS'HEB-BAS'SEBET {he loho sits in the seat), in the margin of 2 Sam. 23 : 8. See Jashobeam.
JOSH'UA {whose help is Jehovah). 1. The successor of Moses, was the son of Nun of the tribe of Ephraim, and was born in Egypt. He is called the "minister " of Moses, Ex. 24 : 13, from the fact that he assisted him in the exercise of his office. The original name was " Oshea," Num. 13 : 8, but was changed to "Jehoshua," Num. 13 : 16, and he is also called " Hoshea." Deut. 32 : 44. " Joshua " is a contraction of "Jehoshua," and "Jeshua," or "Jesus," is the Greek mode of writing "Joshua," as in Acts 7 : 45 and Heb. 4 : 8, in which passages the Hebrew word " Joshua " ought to have been retained.
Joshua is introduced to us at the time the Israelites were about to contend with the Amalekites at Rephidim. He was appointed by Moses to command the forces of Israel on that occasion. Ex. 17 : 9. He was then about 44 j^ears of age, though considered a j'oung man. Ex. 33:11. Afterward he was the spy from his tribe, and he and Caleb weie the only ones who told the truth. Num. 14: 6-9.
In prospect of the death of Moses, Joshua was set apart to succeed him as the leader and deliverer of God's chosen people. Num. 27:16-18; Deut. 31:7-14; 34 : 9. At the age of 84 he passed over the Jordan at the head of the hosts of Israel, and entered the land of promise. For six years he carried on a successful war against the Canaanites, and after conquering them he divided the land among the Israelites. We see in this long struggle the union of divine help and human exertion. If, on the one hand, Jericho falls without a blow, on the other, Ai is only taken after one repulse and by a stratagem. Josh. 8. Again, there is no protection against mistakes. The Gibeonites, by trickery, succeed in saving their lives, albeit they become slaves. The conduct of Joshua 482
! in keeping his oath is very noble, but it was a salutary lesson ujjon the folly of i human wisdom unaided by divine light. ' Josh. 9. At the termination of the war 6 nations, with 31 kings, had been pros-1 trated. There remained, however, " very I much land to be possessed." The " Prom-{ ised Land," in its complete extent, was ! not then, and never was, conquered. I After a period of rest, Joshua, feeling ' the approach of death, gathered the peo-! pie together on two occasions, and delivered the solemn and touching addresses recorded in chs. 23, 24. In so doing he imitated the example of his great predecessor, Moses. The influence of Joshua upon his generation is brought out by the statement: " Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord that he had done for Israel." Josh. 24: 31.
Traditional Tomb of Joshua, near Timnath. (From Photograph Pal. Fund.)
Joshua was a worthy successor of Moses. His presence was ever the harbinger of the divine favor. Piety was his characteristic, and earth and heaven repeat with fervor the famous vow of obedience to God: "As for me and my house, we will serve the Lord." Ch. 24: 15. But at last to him, as to us all, came the end, and he died, being 110 years old, "and they buried him in the border of his inheritance in Timnath-serah. which is in Mount Ephraim." Ch. 24 : 30.
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2. The dweller in Beth-sheniesh in whose field stopped the two milch-kine which were drawing the cart containing the ark on its way back from the Philistines. 1 Sam, 6 : 14.
3. A governor of Jerusalem, previous to Josiah's day, who gave his name to one of the gates. 2 Kgs. 23: 8.
4. A high priest after the Captivity. Hag. 1:1, etc. Ezra and Nehemiah call him Jeshua. See Jeshua, .3.
Joshua, The Book of. It may be divided into three parts : I. The conquest of the land, chs. 1-12; II. The partition of the land, chs. 13-22 ; III. The final addresses of Joshua, his death and burial. Chs. 23, 24. It embraces a period variously estimated at from 17 to 30 years. As to the authorship of the book, the name "Joshua" in the title may imply no more than that he is the hero of it. Still, in connection with ch. 24 : 26, "And Joshua wrote these words in the book of the law of God," the title may be allowed to weigh something more, and we may attribute the book, if not to Joshua, at least to one of his elders who was well acquainted with him. This theory is not inconsistent with a subsequent revision.
The two difiiculties in the book relate to the sun standing still, ch. 10 : 13; and to the wholesale slaughter of the Ca-naanites by the command of God. In regard to the first, the diSiculty is manufactured out of—it does not exist in— the text. The passage is a poetical quotation from the book of Jasher, which was probably a collection of sacred songs. This will be evident from a revision of the A. V.
Sun, stand thou still upon Gibeon,
And thou, moon, upon the valley of Ajalon !
And the sun stood still, and the moon stayed
her course, Until the people were avenged of their
enemies. And the sun tarried in the midst of the
heavens. And hasted not to go down for a whole day.
The day was probably one of extraordinary brightness, as well as of extraordinary anxiety, hence it would appear to be prolonged.
The second difficulty is only one of the many chapters in the mysterious government of Providence, which permits the ravages of war, famine, and pestilence.
JOSI'AH {whom Jehovah heals). 1.
The son and successor of Amon, king of Judah, began to reign when he was only 8 years of age, and reigned 31 years, b. c. 641-610. 2 Kgs. 22: 1,2; 2Chr. 34:1, 2. He was remarkable for his integrity and piety. He gradually abolished the idolatrous customs of his predecessors, j 2 Chr. 34: 3, and in the eighteenth year j of his reign began a thorough repair of j the temple. In the progress of this work Hilkiah the high priest found a "book of the law of the Lord given by Moses." 2 Chr. 34: 14. What book it was is uncertain ; probably it was Deuteronomy. Josiah seems to have been ignorant of its existence ; but when it was read to him by one of his officers he was overwhelmed with grief to find how far they and their fathers had departed from the right way. He, however, humbled himself before God, and sent to inquire of the Lord through Huldah the prophetess. In Jehovah's name she assured him that evil was determined of the Lord, but that he should not see it. 2 Chr. 34: 23-28. He then assembled the people and published the Law in their hearing, and they all united with the king in a solemn vow of obedience. After this he utterly destroyed every vestige of idolatry, both images and temples, and then, by divine command, caused the feast of the Passover to be celebrated with such solemnity as had not been known since the days of Samuel. 2 Chr. 35:3-18.
When Pharaoh-Neeho went up from Egypt to Carchemish, Josiah, probably as the ally or vassal of the king of Assyria, opposed him, and, mistrusting Necho's message from God, gave the Egyptian battle at Megiddo, but was mortally wounded, and was brought to Jerusalem, where he died, and was buried in one of the sepulchres of his fathers. No king, perhaps, was ever more deservedly beloved, and certainly we know of none who was more sincerely and tenderly bewailed by his people. Indeed, his death was the end of prosperity to the kingdom of Judah. Jeremiah the prophet was greatly affected by it, and composed an elegy on the occasion, 2 Chr. 35 : 25, and all those accustomed to celebrate in song the worth and achievements of men of great eminence, both men and women, mourned for Josiah for ages after his death. Indeed, the mourning was such as to be-
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come proverbial. Zech. 12 : 11. He was only 39 years of age when he died.
2. The man in whose house the symbolical crowning of Jeshua took place. Zech. 6:10.
JO SI'AS, Greek form of Josiah in Matt. 1:10, 11.
JOSIBI'AH (whom Jehovah lets dwell), a Siraeonite chief. 1 Chr. 4: 35.
JOSIPHI'AH [whom may Jehovah increase .'), the father of Shelomith, who returned with Ezra. Ezr. 8 : 10.
JOT, Matt. 5 : 18, OR YOD (in Greek Iota). This is the name of the Hebrew letter 7, which letter is the least of all the letters of the alphabet, being shaped not unlike our comma (,), and proverbially used by the Hebrews to signify the least thing imaginable ; and hence the text expresses the idea that not the least requirement of the commandments of God shall in any wise be dispensed with; they shall all stand to the very letter.
JOT'BAH {ffoodness, pleasantness), a place where Haruz resided, 2 Kgs. 21: 19. perhaps the same as Jotbath.
JOT'BATH,orJOT BATHAH {goodness, pleasantness), a station of the Hebrews in the desert, Num. 33 : 33, and on the west side of the Arabah, "a land of rivers of waters." Deut. 10 : 7.
JO'THAM [Jehovah is upright). 1. The youngest son of Jerubbaal, or Gideon, the only one who escaped from the massacre at Ophrah, .Jud. 9:5; and this he did by concealing himself. See Abimeleoh.
2. The son and successor of Uzziah, or Azariah, king of Judah. 2 Kgs. 15 : 32. He actually reigned 23 years, being associated with his father for 7 years before his death. His sole administration of the government was only for 16 years, b. c. 758-741. Comp. 2 Kgs. 15: 30, 32, 33. His example was holy ; his reign was peaceful and prosperous, and of course beneficial to the kingdom. 2 Chr. 27 : 2-6.
3. One of Judah's descendants. 1 Chr. 2:47.
JOUR'NEY. The Orientals travel in the morning early or in the evening, often into the night, resting during the heat of the day. A day's journej' was from 10 to 20 miles, Deut. 1 :2; a sabbath day's journey was 2000 paces, or three-quarters of a mile. But it is at least jjrobable that the phrase in the 484
Bible, " a day's journey," does not mean any definite length, but simply as far as was travelled on that particular day. JOUR'NEYINGS OF ISRAEL.
Num. 9 : 17-23. See Exodus, Sinai, and Wilderness of the Wanderings.
JOY is an agreeable affection of the soul, 1 Sam. 18 : 6, arising from the possession or prospect of good. Ezr. 6: 16; Esth. 8 : 16. It is reckoned among '* the fruit of the Spirit," Gal. 5 : 22, and is chiefly used by the sacred writers, especially of the N. T., to signify a religious emotion. That which springs from a sense of pardoned sin and a union of the soul to Christ is pure, Luke 15 : 9,10 ; certain, John 16 : 22 ; unspeakable, 1 Pet. 1:8; and eternal. Isa. 61: 7. '' Believers are commanded to rejoice, Phil. 3:1; 4: 4, but there is also a worldly, foolTsli, or hypocritical joy. Job 20 : 5 ; Prov. 15 : 21. That which has no better source than in vanity or sin will in the end be turned to bitterness."— Ayre.
JOZ'AB AD (ivhom Jehovah bestows). 1, 2. Two Manassite chiefs who came to David before the battle of Gilboa. 1 Chr. 12:20.
3. A Levite who was prominent in Hezekiah's reforms. 2 Chr. 31 : 13.
4. A Levite chief during Josiah's reign who took part in the great Passover. 2 Chr. 35: 9.
5. A Levite under Ezra who weighed the gold and silver vessels in the temple. Ezr. 8 : 33.
6. A priest who had a foreign wife. Ezr. 10 : 22.
7. A Levite chief who had a foreign wife, and one who probably helped Ezra explain the Law. Neh. 8:7; 11 : 16.
JOZ'ACHAR [ivhom Jehovah remembers), one of the murderers of Joash, king of Judah. 2 Kgs. 12 : 21. He is called Zabad in 2 Chr. 24:26.
JOZ''ADAK {ivhom Jehovah makes just), a contraction of Jehozadak; used in Ezr. 3 : 2, 8 ; 5:2; 10 : 18 ; Neh. 12 : 26.
JUMBAL {music), a son of Lamech, and the inventor of the harp and organ. Gen. 4: 21.
JUBILEE, YEAR OF, came at the close of seven weeks of years, or eveiy fiftieth year, so that two sabbatical years came together. It commenced on the great day of atonement, and was ushered in by the blast of the jubilee
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curved trumpets. The remarkable feature of this festival was that it restored individuals, families, and communities, as far as possible, to the same situation they occupied at the beginning of the fifty years. All servants of Hebrew origin were set free, even those whose ears had been bored in evidence of their free service; all jiledges were given up, and the inheritances which had been alienated, no matter how often nor for what cause, came back to the hands of the owners. The only exception was in the cases of houses built in walled towns. Lev. 25:29-31. The law in regard to this festival is given in Lev. 25 : 8-17, 23-55 ; 27 : 16-25; Num. 36 : 4. " The jubilee is the crown of the sabbatical system. The weekly and monthly sabbaths secured rest for each spiritrntUy ; the sabbatical year secured rest for the land : the jubilee secured rest and restoration for the body politic, to recover the general equality which Joshua's original settlement contemplated. Hence no religious observances were prescribed ; simply the trumpets sounded the glad note of restoration. The leisure of the jubilee year was perhaps devoted to school and instruction of the people, the reading of the Law, and such services."— Fausset : The Enfilishman's Bible Oi/clopffdia.
it has been disputed whether there ever was a year of jubilee observed. No direct mention is made of any, but there are evident allusions to it in Isa. 61:1, 2; Eze. 7:12, 13; 46:16-18.
JU'CAIi {jyotent). Jer. 38 : 1. See Jehucal.
JU'DA. 1. One of the brethren of our Lord, Mark 6:3; probably identical with James, 2. He is called Judas in Matt. 13: 55.
2, 3. Two of our Lord's ancestry. Luke 3 : 26, 30.
4. The patriarch Judah. Luke 3 : 33.
5. The designation of the tribe. Heb. 7:14; Rev. 5:5; 7 : 5.
JUD.K'A, OR JUDE'A, PROVINCE OF, a name applied to that part of Canaan occupied by those who returned after the Assyrian and Babylonian captivities. The word first occurs Dan. 5:13 (A. V. "Jewry"), and the first mention of the "province of Judaea" is in Ezr. 5:8; it is alluded to in Neh. 11:3 (A. V. "Judah"); in the Apocrypha the word "province" is
dropped, and throughout it and in the N. T. the expressions are the " land of Judasa " and " Juda;a." In a wider and more improper sense "Judaja" was sometimes applied to the whole country of the Canaanites, its ancient inhabitants, and even in the Gospels we read of the coasts of Judaea " beyond Jordan." Matt. 19 : 1 ; Mark 10 :1. Judtea was strictly the third district, west of the Jordan, and south of Samaria. It was made a portion of the Roman province of Syria after Archelaus was deposed, A. T>. 6, and was governed by a procurator, who was subject to the governor of Syria. See Canaan, Palestine, and Judah.
JUD.E'A, THE HILL-COUNTRY OF, the central ridge of mountains stretching from north to south, and forming as it were the backbone of the land of Palestine. Luke 1 : 65.
JUD^'A, WILDERNESS OF, a wild and desolate region extending from the hill-country near Jerusalem south-east to the Dead Sea, and averaging about 15 miles in breadth. Matt. 3 :1. It is a limestone country, rough and barren, with only patches of grass. It seems never to have had many inhabitants, and no cities. The traditional scene of the temptation of Christ is in this district, on a high mountain behind Jericho, frightfully desolate, and now infested with beasts and reptiles. See Matt. 4:1: Mark 1: 13.
JTJ'DAH (praise). 1. The fourth son of Jacob and Leah, was born in Mesopotamia. Gen. 29 : 35. The name was given as an expression of the mother's gratitude. We know more of him than of the other patriarchs except Joseph, whose life he saved, advising the sale. Gen. 37 : 26-28. His marriage, an incident in his son's life, and his liaison with Tamar are recorded in ch. 38. Judah became the surety for the safety of Benjamin on the second journey to Egypt. Ch. 43 : 3-10. His conduct is worthy of all praise, and his plea for Benjamin's liberty is one of the most touching speeches in the Bible. Ch. 44: 14-34. He went down into Egypt with three sons. Ch. 46: 12. The tribe of Judah was always large and prominent, vying with Ephraim for the supremacy.
The prophetic blessing which his father pronounced on Judah, Gen. 49:8-
JUD
JUD
12, is very remarkable. It describes the warlike character and gradually increasing strength of the tribe, comp. Num. 2 : 3 ; Josh. 14 : U ; 15 :1; Jud. 1:1, 2 : 1 Chr. 14:17; Ps. 18:40; Isa. 29:1 (where its capital is called Ariel, "lion of God "), Rev. 5:5; the duration of its power—viz. until the coming of Christ, when Judaea became a province of Rome, comp. Luke 2 :1-7 ; John 18 : 31: Acts 5:37; and the destruction of their city, A. D. 70, when the Christian dispensation had become established, comp. Matt. 24 : 14 : Acts 2:8; Rom. 10 : 18, in the glory and triumph of the Messiah.
His descendants took the southern section of Canaan, from the Jordan to the Mediterranean Sea, and northwardly to the territory of Benjamin and Dan. Josh. 15 :1-63.
In the catalogue of the cities of this tribe we have the "uttermost cities," or those nearest Edom, on the south; cities " in the valley "—that is, on the lowlands, near the coast; cities "in the mountains "—that is, up in the interior; and cities " in the wilderness," or along the shores of the Dead Sea. Josh. 15: 21, 33, 48, 61.
Of the cities of Judah, several continued in the possession of the natives (as Ashdod, Gaza, Askelon, and Ekron), or, if conquered, were afterward recovered.
2. Father of two Levites who were overseers of the temple-work. Ezr. 3 : 9.
3. A Levite who had a foreign wife. Ezr. 10 : 23 ; Neh. 12 : 8, 36.
4. A Benjamite. Neh. 11 :9. JU'DAH, LAND OF. See Canaan.
JU'DAH, THE KINGDOM OF. Extent. —The kingdom of Judah embraced not only the territory of the tribe of Judah (see above), but also included the larger part of Benjamin on the north-east, Dan on the north-west, and Simeon on the south. The area thus under the dominion of Judah is estimated at 3435 square miles. Besides this, Edom, subdued by David, continued faithful to Judah for a time, and the Red Sea ports furnished an outlet for commerce.
The kingdom had at the start the
great advantages of having the former
capital of the whole country, and in it
the temple, the religious centre, the
486 •
whole body of the priests who conducted the worship ; then, too, the eclat of the Davidic family. It was, too, much less exposed to attack, its population was hardy and united. But these advantages did not remain of force. Samaria, the capital of the northern kingdom, proved equally attractive; indeed, very likely under the later kings it was a more magnificent city. The temple was rivalled by the shrines for the golden calves and for Baal and Astarte; the priesthood of these false faiths usurped the position of that of the true, and the glare of temporary worldly prosperity blinded the people to the consequences of their sin, while Judah fell under idolatry at times.
The family of David furnished all the 19 kings of Judah, but the eldest son did not always succeed. Judah outlasted Israel 135 years. The reasons for this are partly given above, but the Bible assigns as the cause the long-suffering of God and his unwillingness to remove the house of David. But although at last Judah had fallen, yet in the mercy of God there was a continuance ; the independent national life was no more, but still a national life remained. The Lord turned the captivity of Zion. He heard the sighing of his prisoners, and so from under the yoke they returned, and from a weak handful again developed into a nation, although they never were what they had been. For the history of these Jews, see Jews.
History. —After the division of the kingdom, b. c. 975, Judah maintained its separate existence for 389 years, until B. c. 586. During this period there were 19 rulers, all of the lineage of David, excepting Athaliah. During the first three reigns Israel and Judah were in an attitude of hostility. Israel under Jeroboam was signally defeated. 2 Chr. 13. Later, an alliance was formed by the marriage of Jehoshaphat's son with Ahab's daughter, Athaliah, 1 Kgs. 22; 2 Chr. 18, who usurped the crown. The two kingdoms combined against Syria. The two great foes of Judah were Egypt on the south and Assyria on the east. From Egypt came Shishak, who humbled Judah, 2 Chr. 12:2-12; Zerah, whose million of men were routed by King Asa, 2 Chr. 14 : 9-12 ; and Josiah was slain at Megiddo. 2 Chr. 35: 23.
JUD
JUD
The children of Aramon, Moab, and Mount Seir also invaded Judah during Jehoshaphat's reign, but they only destroyed one another. 2 Chr. 20: 22-25.
The armies of Assyria met with varied fortune. Tilgath-pilneser distressed Judah during the reign of Ahaz, 2 Chr. 28:20; Sennacherib's host of 185,000 men was destroyed by the angel of the Lord in Hezekiah's reign, 2 Chr. 32 : 21 ; 2 Kgs. 19 : 35 ; Manasseh was carried away captive into Babylon, 2 Chr. 33 : 11 ; Jehoiachin was also made captive; Zedekiah rebelled against Nebuchadnezzar, and was defeated, his sons slain before his eyes, and he made captive; Jerusalem was taken in b. c. 586, and the history of the kingdom of Judah was ended. For later events see Jerusalem, Palestine.
JU'DAH, TERRITORY OF.
Situation and Extent. — The district assigned to the tribe of Judah in the Promised Land, with its cities, is described in Josh. 15. It extended across the whole of Western Palestine, from the Dead Sea on the east to the Mediterranean on the west. The northern boundary extended from Beth-hogla (the present 'Ain Hnjleh, a little to the south-east of Jericho), entered the hills near the present road from Jericho, ran westward to Enshemesh (below Bethany), thence over the Mount of Olives to En-rogel, and along the ravine of Hinnom (just south of Jerusalem), thence by the water of Nephtoah, Kirjath-jearim, Beth-shemesh, Timnah, and Ekron to Jabneel, on the sea-coast, some 4 miles below Joppa. See Josh. 15 : 6-11. The Nahr Rxtbin, " River of Reuben," a winding, reedy river, the only real stream south of Jaffa, seems to have constituted the natural boundary.
The southern boundary-line is more difficult to trace, since some of the places mentioned in Josh. 15:2-4 cannot be identified with certainty. It left the Dead Sea at its southern end, and extended westward to the river of Egypt, Wady el Arish. The average extent of this district was 50 miles from east to west and 45 miles from north to south, and its area about half that of the State of Connecticut. A portion of this territory was subsequently cut off for Simeon, which thus became the frontier tribe of the south. Josh. 19 : 1-9. A
portion of the north-western part was also given to Dan. Comp. vs. 40-48.
Physical Features. —The territory of Judah comprised four regions quite distinct in physical features: (1) The south country, or Negeb, where the fertile land shaded off into the wilderness. (2) The valley, plain, or Shefelah, lying between the Mediterranean and the central hill-country. Josh. 15 : 33-47. This was an exceedingly fertile country, occupied by the Philistines, who constantly disputed possession. (3) The hill-country, occupying the central range of mountains. Josh. 15 : 48-60. This region was favorable for the olive and vine. (4) The wilderness, sloping from the central hills to the Dead Sea, at which it terminates in precipitous cliffs. Josh. 15 :
61, 62. This barren tract has evidently been uncultivated and uninhabited from the remotest times, for here alone, of all Palestine, are found no traces of the ruins of former cities. An exception must be made of the fringe of the Dead Sea, where were six cities. Josh. 15 : 21-
62. For a more detailed account of its physical geography, see Palestine.
Cities and Toicns. —A list of the cities belonging to the territory allotted to Judah is given in Josh. 15 : 21-62. These are grouped in several divisions. There were 29 in the southern district, v. 32. Mr. Wilton, in his book, The Necjeh, gives a list of 29. The nearly 40 names in the received version are diminished by noting that some of the names standing for separate towns are really compound words. The towns of most note in Judah were Hebron, Bethlehem, Kirjath-jearim, Lachish, and Libnah. Thirteen of the cities of Judah, Benjamin, and Simeon were allotted to the priests. Josh. 21 : 9-19. The Levites also had cities in other tribes.
History. —Under Joshua a part of the plain and some of the hill-towns were taken. Josh. 10 : 28-35, 38-40 ; 11: 21, 23. After his death Judah and Simeon captured some of the Philistine cities and sacked Jerusalem. Jud. 1: 1-20. During the time of the Judges little is heard of Judah. Only one judge, Othniel, is certainly known to have belonged to that tribe. Jud. 3:9-11. That its people were cowed by the Philistines appears from their conduct concerning Samson. Jud. 15 : 9-13. Judah furnished a small
JUD
JUD
contingent for the army of King Saul the Benjamite. 1 Sam. 15:4. David was made king at Hebron, and for seven years and a half ruled over Judah from that city. 2 Sam. 2:11. After the splendid reigns of David and Solomon over the united tribes came the division and the separate kingdom of Judah, which is treated above.
JU'DAH, TRIBE OF, the largest of the tribes that came out of Egypt. Num. 1: 27. Judah, by reason of its size, and conscious, too, of the prophecy of the dying Jacob, Gen. 49 : 8-12, assumed the position of leader. It vras manifestly under the divine favor. When Moses gave his blessing upon the tribes, he said of Judah, " Hear, Lord, the voice of Judah, and bring him unto his people: let his hand be sufficient for him; and be thou a help to him from his enemies," Deut. 33 : 7—a prayer that God would help Judah successfully to lead the tribes. The tribe sent as their spy the faithful Caleb, the son of Jephun-neh. Num. 13 : 6. In the conquest Judah led, but the history only touches upon three points which particularly affected this tribe: (1) Achan was of Judah, Josh. 7 :1, 16-18 ; (2) Caleb's conquest of Hebron, Josh. 14:6-15; and (3) Othniel's (the nephew and son-in-law of Caleb) conquest of Debir. Josh. 15 : 13-19. These are the only instances of the special reservation of any portion of the country to its conquerors. Judah received the first allotment on the partition of the territory. Josh. 15 : 1. Upon the death of Joshua, Judah undertook with Simeon the conquest of the interior. Jud. 1:1-3. Judah seems to have been unmolested during the greater part of the period of the Judges. This state of things may have lessened its interest in the troubles of other tribes ; at all events, Judah did not take much, if any, part in the diff'erent wars, except on the first occasion, when Othniel, who was a Judite, delivered Israel from Chu-shan-rishathaim. Jud. 3 : 9. He was the only judge from this tribe, unless the Bethlehem from which Ibzan came be Bethlehem-Judah. It is markworthy that although Judah did not assist Barak, Deborah does not rebuke them. In the destruction of the Benjamites, Judah was selected by God to head the other tribes. Jud. 20 : 18. In fact, Judah was independent, self-contained, 488
strong, and determined all through its history. It was a nation in itself. It absorbed some of the surrounding peoples, as the Kenites, Jud. 1:16; cf. 1 Sam. 15 : 6 ; 30 : 29, and the Jerahmee-lites. 1 Sam. 27 : 10 ; 30 : 29. From the Kenites came Jael, Jud. 4: 17, and the Rechabites. 1 Chr. 2 : 55. When the choice of the king fell upon a man of Benjamin, Judah may have been displeased ; at all events, they preserved during Saul's reign a very independent position, but when Saul was dead they with others offered the crown to David, who was of their own flesh and blood. Under Solomon they were quiet, although heavily taxed, because they held the greater proportion of the state appointments. With the revolt of Jeroboam the history of Judah as a tribe ceases; their history as a kingdom begins, for which, see Judah, Kingdom AND Territory of.
JUDAH, THE CITY OF. 2 Chr, 25 : 28. Several manuscripts, and all the versions except the Chaldee, read "city of David," which was a name of Mount Zion at Jerusalem, where were the tombs of the kings.
JUDAH UPON JORDAN, a town in Naphtali. Josh. 19 : 34. AVhy it was so called is not known. Some regard it as an error in the text, but the manuscripts do not prove this; others suppose there was a town, in one tribe, named after another tribe, and refer this to Havoth-jair, see Num. 32 : 41, near the Jordan. Dr. Thomson found a place near Banias marked by ruins and a tomb called by the Arabs Seid Yehuda, ''My Lord Judah," which he believes is the site of ancient Judah upon Jordan, with its name perpetuated.
JV'DXH {praise). 1. The patriarch Judah. Matt. 1: 2, 3.
2. The betrayer of Christ. Matt. 10 : 4 ; Mark 3:19; Luke 6 : 16. Nothing is known of his early history. His name has been variously interpreted, but best as from Ish Kerioth, " the man of Kerioth," a town of Judah. Josh. 15 : 25. He is called the son of Simon. John 6 : 71. His executive ability led to his choice as treasurer, but the office stimulated and increased his avarice. John 12 : 6; 13 : 29. This trait is shown very strikingly in his regret over Mary's "waste." It has been suggested that
JUD
JUD
the loss, as he regarded it. of the 300 denarii which the ointment cost may have made him the more willing to accept the 30 shekels (the price of a slave) which he received for the betra3'al of Christ. Matt. 26 : 15. The best explanation of the awful crime is that of our Lord: he was under the influence of Satan. John 6 : 70, 71. Judas returned after making the infamous bargain, and mingled again with the disciples. lie was present at the paschal supper, though probably not at the institution of the Lord's Supper. His familiarity with the habits of Jesus enabled him to guide the attendant mob directly to the garden of Gethsemane, and there, with the moisture of Jesus' lips still wet upon his own, to give the command, " Take him." Matt. 14:43-45. But when the deed was done there came on the reaction. He knew and confessed that he had betrayed '' innocent blood." He could not endure the strain of a conscience on the rack. He flung the money to the priests and went and hanged himself, but was not suffered to present an unmangled corpse, for, the rope breaking, his body fell headlong and all his bowels gushed out. Comp. Matt. 27:5 with Acts 1:18. The 30 shekels were not put into the treasury, since they were '' the price of blood ,•" accordingly, the priests bought a field with them'. Matt. 27 : 7. This is the purchase attributed to Judas himself by Peter. Acts 1 : 18.
Aceldama, where he committed suicide, is shown on the southern slope of the valley of Hinnom. Some have attempted to extenuate his guilt by supposing that he wished to hasten the crisis and to force Christ to set up his kingdom. But our Lord, the most merciful of beings, calls him "the son of perdition," for whom it would have been good " if he had not been born." He is branded in history as the most ungrateful of traitors, although the wisdom of God overruled his treason for the crucifixion of Jesus, whose death is our salvation.
3. The one called Juda in Mark 6 : 3.
4. A brother of James, and one of the apostles ; called also Thaddaeus and Leb-baeus and Jude. Matt. 10 : 3 ; Mark 3 : 18: Luke 6:16; John 14:22; Acts 1: 13 ; Matt. 13 : 55.
6. Judas of Galilee, a leader of an in-
surrection " in the days of taxing "—i. e. the census— a. d. 6, and who, according to Gamaliel, was very successful for a time, but was ultimately completely defeated. Acts 5 : 37. We find in Joscphus an allusion to a man, who is there said to have been born in the city of Gamala in Gaulanitis, and to have been the founder of a new sect, which did not difl'er from that of the Pharisees save in a fanatical love of liberty and refusal to support the Roman state.
6. The one whose house in Straight Street, Damascus, sheltered Paul during his blindness. Acts 9 : 11, 17. This Judas may have kept an inn ; it is unlikely that he was a disciple.
7. Judas, surnamed Barsabas, a " chief man among the brethren," a "prophet," who was chosen along with Paul and Barnabas and Silas to carry the decisions of the council of Jerusalem, a. d. 50, to Antioch. Acts 15 : 22-33.
JUDE was one of the apostles, and the brother of James the Less, Jude 1. He is called " Judas," Matt. 13 : 55 ; John 14 : 22 ; Acts 1: 13, and elsewhere " Lebbfeus," Matt. 10 : 3, and " Thaddaeus." Mark 3: 18.
Epistle of, was written about A. D. 65. The author calls himself " a servant of Christ and a brother of James," who was a brother of Christ and was also called the Just and the bishop of Jerusalem. See James. The epistle is intended to guard believers against prevalent errors, and to urge them to constancy in the faith once delivered to the saints. This is done by a vivid exhibition of the terrors of God's judgments upon the wicked, and by a recurrence to that great principle of our religion, dependence on Christ alone, to keep us from falling. In v. 9 we read : " Michael the archangel, when contending with the devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said. The Lord rebuke thee." This incident is not elsewhere recorded in Scripture, and is probably quoted from the Apocalypse of Moses. In v. 14 Jude quotes a prophecy of Enoch, the seventh from Adam.
There is a striking resemblance between 2 Peter and Jude. Both are warnings against errorists.
JUDG'ES. 1. This was the title of a class of magistrates among the Is-
JUD
JUD
raelites. They were appointed originally by Moses, at the suggestion of his father-in-law, to relieve him of a part of the duties of the chief magistracy. Ex. 18 : 13-26. The judicial authority was primarily administered by the elders and by the heads of families. After the kingdom was established the king became the supreme source of justice, " consulting, very probably, on occasion, the high priest as to the interpretation of the Law, the right of asking counsel of God through the priest being claimed as a royal prerogative."— Ayre. See Num. 27 : 21 ; 1 Sam. 14 : 18 {epJiod, not ark); 22:10, 13, 15; 23:6. But under him there were local judges, many of whom were Levites. 1 Chr. 23 :4. The great reform of Jehoshaphat included a sort of supreme court sitting in Jerusalem. 2 Chr. 19:5-11. In later times the Sanhedrin was this court. Numerous exhortations are given in the Bible concerning judicial fairness. Deut. 16:19; Prov. 24:23; Ps. 82.
2. Besides these, there were others called Judges, whose history is given in the book of that name, but they were a class of men raised up in special emergencies and invested with extraordinary civil and military powers, not unlike the archons of Athens and the dictators of Rome. See Hebrews. They were given to the Israelites about the space of 450 years, until Samuel the prophet. Acts 13: 20.
Lint of Judges, and probable Term of
Service. ^ears. Othniel, about b. c. 1400 40
Under Eglon 18
Ehud, etc 80
Under the Philistines unk.
Shamgar uuk.
Under Jabin 20
Deborah and Barak 40
Under Midian 7
Gideon 40
Abimelech 3
Tola 23
Jair 18
Under the Ammonites 18
Jepbthah 6
Ibzau 7
Elon 10
Abdon 8
Under the Philistines 40
Samson \ / 20
Eli j ^40
Under the Philistines 20
Samuel, about 12
Saul, the first king, b. c. 1091, 490
It is only proper to add that the chronology of the Bible is very uncertain until we get to David's reign, and that these 15 specified Judges may not all have been successive. The period of the Judges was a semi-barbarous age, where might was right, and every one did what seemed good in his sight. But it was also a period of divine interpositions and deliverances. It was the heroic age of Jewish history.
JuDGE.s, Book of, derives its title from the fact that it gives us the history of the Israelites under the administration of 15 Judges, viz. from 18 or 20 years after the death of Joshua to the time of Saul. The chronology is uncertain. This book has been well styled a commentary upon the text " Righteousness exalteth a nation; but sin /« a reproach to any people." Prov. 14: 34. It may be divided into two parts: I. Chs. 3-16, an account of God's successive deliverances ; II. Chs. 17-21, an account, detached from the preceding and out of chronological order, of the invasion of Laish by the Danites, in connection with the story of Micah and his priest, Jonathan, chs. 17 and 18; and an account of the revenge of the insult to the Levite, chs. 19-21, the whole prefaced with an introduction, chs. 1-3. The book is quite evidently a compilation from existent and trustworthy materials. Its date is uncertain.
JUDGMENT, JUDGMENTS. These are words of frequent occurrence in the sacred Scriptures, and the sense of them is generally determined by the connection. When God's judgments are spoken of, the term may denote either the secret decisions of the divine will, Ps. 10 : 5 ; 36 : 6, or the declarations of God's will revealed in the Scriptures, Ex. 21:1; Deut. 7:12; Neh. 9: 13, or the inflictions of punishment on the wicked. Prov. 19 : 29 : Eze. 25:11.
JUDG'MENT-HALL, a room or office in the palace of the Roman governor where causes were tried and justice administered, John 18 : 28. The Jews declined to enter it Avhen they were prosecuting their murderous purpose against the Redeemer, lest they should be defiled by an approximation to the person of a heathen.
The Judgment-seat, Matt. 27: 19, was an elevated place in the hall of judg-
JUD
JUN
which sentence was pro-See
Breastplate of.
ment, from nounced.
Judgment, Breastplate. . Judgment of Urim. See Urim.
Judgment, Day of. Matt. 10 : 15, that important day which is to terminate the present dispensation of grace, when time shall be no more and the eternal state of all men shall be unchangeably fixed. That such an event is necessary to vindicate the justice of God, Luke 16 : 25, and that such a daj^ is appointed, is abundantly evident. Eccl. 11:9; Matt. 12:3(); Acts 17 : ;U ; 2 Thess. 1:7-10; Heb. 9:27; 2 Pet. 2:9: 3:7: 1 John 4: 17. That Jesus Christ will officiate as Judge is also evident. Matt. 25:31, 32; 26:64; John 5:22; Acts 17:31: Rom. 2:16; 2 Cor. 5 : 10. That the judgment will be universal appears from Eccl. 12 : 14; John 5 : 28, 29 ; Rom. 14:10,11; 2 Cor. 5:10; Rev. 20:12, 13. That its decision will be final and irreversible, admitting the righteous to the joys of Christ's kingdom and dooming the wicked to outer darkness and eternal despair, appears from the foregoing Scriptures, and also from Matt. 26:14-46; 1 Cor. 15: 52-57 ; 1 Thess. 4:14-17; Heb. 6 : 2.
JU'DITH [Jewess), a wife of Esau. Gen. 26: 34.
JUDITH, THE APOCRYPHAL BOOK OF, one of the earliest specimens of historical fiction, relates the brave action of Judith, a Jewish widow distinguished for her beauty, her virtue, and her patriotism. When Holofernes, a general of Nebuchadnezzar, was besieging Bethulia, a city of Judaea, and had already reduced the inhabitants to great straits, she determined to deliver her people. To this end she managed to get admission into the enemy's camp, to win the confidence of Holofernes, and at last to kill him with her own hand while he lay drunk. She then escaped to the city, and showing the head aroused their courage; and thus the discomfited enemy were put to flight.
The book of Judith is pure fiction. It was written in Hebrew during the days of the Maccabees, for the purpose of encouraging the people in their struggle. But its moralitj' is sadly defective. The author is unknown.
JU'LiIA (feminine of Julius), probably the wife of Philologus, whom Paul salutes. Rom. 16 : 15.
JU'LIUS, the captain of the Roman guard to whom Festus, governor of Judaea, committed Paul to be conveyed to Rome, Acts 27 : 1. Julius appears to have had great regard for Paul. He suffered him to land at Sidon and visit his friends there, and in a subsequent part of the voyage he opposed the violence of the soldiers, directed against the prisoners generally, in order to save the apostle. Acts 27 : 43.
JU'NIA, a Christian at Rome saluted by Paul. Rom. 16 : 7.
JU'NIPER. Unquestionably, the original intends the re-tem {Retama rsetum), a shrub of the broom family, attaining a height of about 12 feet. This bush grows in the sandy regions of Arabia, northern Africa, and Spain, but is especially abundant in the desert
Ketem or Juniper Bush. {After Tristram.)
of Sinai, and is often the only possible shelter. Under its shade travelers are glad to creep on a sultry day for a noontime nap, and thus Elijah lay and slept after his long journey. 1 Kgs. 19 : 4, 5. The retem has no main trunk, but consists of many stems, mostly small. The roots are disproportionally massive and
JUN
JUT
dense, and from them the Bedouins manufacture charcoal, which is sold in Cairo and other towns, where it brings the highest price, since, of all charcoal, it produces the most intense heat, Ps. 120 : 4. In Job 30 : 4 we read of hunger so extreme that the bitter roots of this shrub are used for food. During the wanderings of the Israelites one of their stations was named Rithmah, doubtless from the abundance of the retem at that place. Num. 33:18.
JUNIPER, COALS OF. See above, and Armor.
JU'PITER, the highest and mightiest of the Olympian gods, reputed as the powerful ruler of the world, the father of gods and men, is twice mentioned in the N. T.
1. The incident at Lystra, Acts 14 : 12. When the Lystrians saw the impotent man instantly healed, they were disposed to regard the apostles as gods in the likeness of men; and as there was a tradition among them that their province was once visited by Jupiter and Mercury, they were inclined to regard this as a repetition of the favor. Acts 14:12. So they called Barnabas "Jupiter," and Paul, who was the chief speaker, " Mercury,'' the god of eloquence. The priest of Jupiter, the tutelar deity of the city, whose image or temple was before the gates, brought the usual sacrifices decked out for the altar, and would have joined the people in the religious worship of the apostles had they not been persuaded to desist by their solemn warnings.
2. The image of Diana at Ephesus was said to have fallen from Jupiter, Acts 19 : 35. See Diaxa.
JU'SHAB-HE'SED {lohose love is returned), one of David's posterity, 1 Chr. 3:20.
JUS'TIFY, JUSTIFICA'-TION, Rom. 4:25. These terms in-492
volve one of the fundamental principles of the Christian faith. They stand opposite to "condemn" and ''condemnation." In their evangelical use they denote that act of God's sovereign grace by which he accepts and receives those who believe in Christ as just and righteous. Justification includes the pardon of sins and the imputation of the righteousness of Christ. The merits of Christ are the only ground of justification; faith is the only means of justification ; good works are the necessary fruit or evidence of justification. The Epistles of Paul to the Galatians and the Romans give the fullest exposition of this doctrine. The Roman Catholic divines identify justification with sanctification, and hence teach progressive justification by faith and good works. They appeal especially to Jas. 2 : 24. But James opposes a dead faith which remains "alone," 2: 17, and which even demons have. v. 19. It is only living or working faith by which we can be justified (comp. Gal. 5 : 6, "faith which worketh by love"). JUS'TUS ijmt). 1. A surname of Joseph called Barsabas, Acts 1:2.3. See Joseph, 10.
2. The Jewish proselyte in Corinth in whose house Paul preached—not lodged, for he stopped with Aquila, Acts 18 : 7.
3. A surname of Jesus, a fellow-worker of Paul, Col. 4 : 11.
JUT'TAH, a town in the mountains of Judah, in the same group with Maon and Carmel, Josh. 16 : 55. It was allotted to the priests, 21: 16. Eusebius describes it as a large village, 18 miles southward of Eleutheropolis. Reland conjectured that this was the " city of Juda," Luke 1: 39, in which Zacharias, father of John the Baptist, resided. But there is no positive evidence of this. Juttah is identified with Yntta, on a hill 5 miles south of Hebron.
KAB
KAR
K.
KAB, OR CAB, 2 Kgs. 6 : 25. See Measures.
KAB'ZEEL {gathered hy God), called Jekahzeel when rebuilt after the Captivity, Neh. 11 : 25, a city of the tribe of Judah, situated farthest to the south, Josh. 15:21; was the birthplace of Banaiah, the son of Jehoiada. 2 Sam. 23 : 20 ; 1 Chr. 11 : 22.
KA'DESH {sacred), OR KA'-DESH-BAR'NEA, a place on the southern frontier of Caanan. It was "11 days," or about 165 miles, distant from Horeb, Deut. 1:2; on the border of Edora, Num. 20 : 16; not far from Gerar, Gen. 20 : 1; to the east of Bered, Gen. 16 : 14; in the desert of Zin. Num. 20 : 1; 27 : 14 ; 33 : 36 ; Deut. 32 : 51; and the point to which Chedorlaomer returned, having driven the Horites over the Arabah into the Et Tih region, and then going northward, Gen. 14 : 7. In Scripture it is sometimes called Kadesh alone, and sometimes Kadesh-barnea, and is identical wi.th Meribah-kadesh, Eze. 47 : 19 : Josh. 15 : 3, 23 : with " En-Mishpat" = 1he fountain of judgment, Gen. 14 : 7 ; and with ** Rithmah " = the broom, Num. 33 : 18, thus called from a shrub growing in the desert. At Rithmah the Israelites encamped in the second summer after the exodus from Egypt, Num. 33 : 18, and they stayed there for months. Spies were sent into the land of Canaan. The people rebelled, and were condemned to 40 years' sojourn in the wilderness, Num, 13, 14, during which time Kadesh seems to have been their chief centre. At the end of 40 years they encamped again at Kadesh for a march to Canaan, Num. 20 : 1. Here Miriam died and was buried, and the rock was smitten for water. Num. 20 : 1-21. Robinson, Porter, and many others located Kadesh at 'Ai)i el- Weibeh, which was long accepted by English scholars. Rowlands, 1842, identified it with Ala (iadls or QadtH, 40 to 50 miles directly south of Beersheba. This was stoutly dis])uted by Robinson, but accepted by Wilton, Palmer, Ritter, and others, and con-
firmed by H. Clay Trumbull, who re-discovered the springs of 'Ain Qadts in 1881. It is described as an extensive hill-encircled region, large enough for the camping-ground of a host; land arable, and having s}>rings of rare sweetness and abundance.
KAD'MIEL {before God), a Levite who, with his descendants, returned from captivity with Zerubbabel, Ezr. 2 : 40 ; superintended the workmen, Ezr. 3:9; and helped in the thanksgiving, Neh. 9:4; 12 : 8, and the reforms, Neh. 10 : 9. It is possible that two persons are referred to.
KAD'MONITE {eastern), a people in the land of Canaan in Abram's time. Gen. 15 : 19. As the term means also "ancient," it may be a name for the earliest inhabitants. The name is still found among the Nusairiyeh, north of Tripoli, who say they were driven from Palestine.
KA^IN {dance), Kenites, q. v., Num. 24 : 22, margin.
KAL'LAI i sir iff r miner of Jehovah), a Driest, a chief of the fathers in the days of Joiakim. Neh. 12:20.
KA'NAH {place of* reeds). 1. A town in the district of Asher, Josh. 19 : 28; now a village, 'Ain Kana, 6 miles south-east of Tyre.
2. A river forming the boundary between Ephraim and Manassch, Josh. 16 : 8; 17:9. Robinson identifies it with the present Wady Kanah, which rises 7 miles south-east of Nablus and enters the sea just above Jaffa; while Schwartz identifies it with the present Wady el-Kh<i-vah, " the reedy river," which rises close to Nablus and flows more northerly to the sea.
KARE'AH {bald), father of Jo-hanan and Jonathan, adherents of Ge-daliah. Jer. 40 : 8, 13. 15, 16 ; 41 : 11, 13, 14.16:42:1,8:43:2,4,5. In 2 Kgs. 25: 23 it is Careah.
KARKA'A (foundation), a southern boundary of Judah, Josh. 15 : 3, and therefore of the Holy Land itself.
KAR'KOR (foundation), the scene of Gideon's final dispersion of the de-
KAE
KEE
feated hosts of Zebah and Zalmunna. Jud. 8: 10. It was " east of the Jordan, in the open region of the nomad tribes."
KAR'TAH {city), a town of Zebu-lun; assigned to the Merarite Levites. Josh. 21 : ;U.
KAR'TAN {double city), a town of Naphtali; assigned to the Gershonite Levites, Josh. 21:32; called in 1 Chr. 6: 76 Kirjathaim.
KAT'TATH {small), a town of Zebulun. Josh. 19 : 15.
KE'DAR {dark-skinned), second son of Ishmael. Gen. 25 : 13. From him descended the leading tribes of Arabia and of the land east of Palestine. They and the country bear the name of Ke-dar. Isa. 21 : 16: Jer. 49 : 28. They were nomads, living in black hair-tents. Cant. 1:5, as the modern Bedouins do, or in villages, Isa. 42 : 11, and were rich in flocks and herds, and noted as archers and mighty men. Ptolemy calls them Darrse, and Pliny, Cedrie. The rabbins call the Arabs, Kedar. Tradition makes Mohammed a descendant of Kedar. They suffered much from the invasion of Nebuchadnezzar.
KED'EMAH {eastward), last-mentioned son of Ishmael. Gen. 25:15; 1 Chr. 1:31.
KED'EMOTH {easternmost), a town in the district east of the Dead Sea, belonging to the tribe of Reuben, Josh. 13 : 18, and assigned to the Merarite Levites. Josh. 21: 37; 1 Chr. 6 : 79. In the surrounding wilderness Moses encamped before passing through the Amorite country. Deut. 2 : 26.
KE'DESH {sanctuary). 1. A town on the southern boundary of Judah, Josh. 15 : 23; perhaps identical with Kadesh or Kadesh-barnea.
2. A city of Issachar; assigned to the Gershonite Levites. 1 Chr. 6: 72. In the parallel list, Josh. 21: 28, its name is Kishon.
3. A fortified city belonging to the tribe of Naphtali; allotted to the Gershonite Levites, Josh. 20 : 7 ; 21: 32 ; 1 Chr. 6: 76, and made a city of refuge. It was the residence of Barak, Jud. 4: 6, and here Deborah assembled the tribes of Zebulun and Naphtali. Jud. 4 : 11. It was taken by Tiglath-pileser in the reign of Pekah, 2 Kgs. 15 : 29, and here the battle took place between Jona-
494
than Maccabaeus and Demetrius. 1 Mace. 11: 63. Now it is a small village, Kades, 10 miles north of Safed and 4 miles north-west of Merom, beautifully situated on a high ridge jutting out in the depressed basin through which the Jordan flows to the Sea of Merom. It is surrounded with ruins ; numerous sarcophagi have been found here.
KE'DRON, OR KID'RON {Mack brook, from a Hebrew root signifying " black," not from cedars, cedar-brook), is a small stream dry in summer, but growing into a torrent in the rainy season ; rises 1^ miles north-west of Jerusalem ; runs in a south-eastern direction ; strikes the north-eastern corner of the wall of the city; sweeps through the valley of Jehoshaphat in a deep gorge along the eastern side of the city, whose wall rises 100 feet above its bottom, while on the other side the peak of Mount Olivet rises about 500 feet; breaks through a still narrower cleft between the Hill of Offence and Moriah, and continues its course through a wild and dismal channel through the wilderness of Judah, passing by the curious convent of Mar Saba, until it reaches the north-western shore of the Dead Sea. Its name perhaps refers to the gloom of the valley, or perhaps to the peculiar nature of impurity connected with it. Here Athaliah was executed, 2 Kgs. 11: 16 ; here Maachah's idols were burnt, 1 Kgs. 15:13; 2 Chr. 15:16; and hither the impurities and abominations of idol-worship were regularly carried and destroyed. 2 Chr. 29:16: 30:14; 2 Kgs. 23 : 4, 6, 12. In the time of Josiah it became the common burial-place of the city, 2 Kgs. 23: 16, and so it is to-day. The two events, however, connected with it, and which give it its greatest interest, are David's crossing it on his flight from .lerusaleni when Absalom rebelled, 2 Sam. 15 : 23, 30, and Christ's crossing it on his way to Gethsemane. John 18:1; Mark 14: 26 ; Luke 22 : 39. As Cfesar crossed the Rubicon for the military conquest of the world, so Christ crossed the Kedron for the salvation of the world.
KEEP'ER, used for a shepherd, a jailer, an armor-bearer, a captain of the body-guard, keeper of the wardrobe, chief forester, gate- or door-guard, chief eunuch, vineyard-guard, sweeper of the temple, and sentinel. Ps. 121 : 5.
KEH
KEY
KEHEL'ATHAH (assembli/), one ' of the encampment-places of the Israelites during their wanderings through the desert. Num. 33 : 22, 23.
KEI'LAH (fortrcsfi), Si city in the lowland of Judah, near the Philistine frontier. Josh. 15 : 44. When captured and plundered by a Philistine invasion David came to its rescue, but the inhabitants treacherously plotted with Saul for his betrayal. 1 Sam. 23 : l-lo. After the Captivity its rulers aided in restoring the walls of Jerusalem. Neh. 3 : 17, 18; now K%la, 7 miles east of Beit Jibrlu.
KELA'IAH [sioift messenger of God), one of the Levites who returned with Ezra; married a woman of the land; helped expound the Law; entered the covenant to follow the Law, and divorced his heathen wife; called also Kelita. Ezr. 10 : 23 ; Neh. 8 : 7; 10 : 10.
KEL'ITA {dwarf). See Kelaiah.
KEMU'ELi {helper, or assembly of God). 1. The third son of Nahor and Milcah, and father of Bethuel and five older sons. Gen. 22:21.
2. Son of Shiphtan, and prince of Ephraim; one of the twelve who divided Canaan. Num. 34: 24.
3. A prince of Levi. 1 Chr. 27 : 17. KE'NAN. See Cainan. KE'NATH ( possession), a city of
Gilead, in the tribe of Manasseh; captured by Nobah, Num. 32:42; a place of splendor and importance under Rome; a Christian bishop's see; 20 miles from Bostra ; novi cnWed Kunawat.
KE'NAZ {a hunt). 1. A grandson of Esau, and prince in Edom, Gen. 36 : 11, 42; founder of the Kenezites. Josh. 14 : 14.
2. Brother of Caleb, and father of Othniel. Josh. 16 : 17.
3. Son of Elah, son of Caleb. 1 Chr. 4:15 (though see margin).
KEN'EZITE {hunter), a Canaan-itish tribe of which nothing further is known. Gen. 15 : 19. The same word in Hebrew as Kenizzite.
KEN'ITE {smith), a tribe of Mid-ian, between Palestine and Sinai and east of the Gulf of Akabah. Their land was promised to Abraham. Gen. 15:19. Jethro, Moses's father-in-law, was a Ke-nite. Jud. 1:16. They were mentioned in Balaam's prophecy. Num. 24 : 21. Part of the tribe joined Israel, and lived
south of Judah. Jud. 1:16. One family migrated to the far north. There Heber dwelt. Jud. 4 : 11. The Kenites were friendly with the Canaanites, Ama-lekites, and Israelites. Saul and David spared them in their raids on Amalek on account of their former kindness.
1 Sam. 15 : fi : 27 : 10 ; 30 : 29. A family of Kenites came of Hemath, father of the house of Bechab. 1 Chr. 2 : 55. ^
KEN'IZZITE {hunter), a tribe of Canaan in Abraham's time. Gen. 15: 19. The same word in Hebrew as Kenezite.
KER'CHIEFS {spread out), an article of dress or ornament like a veil or scarf, worn on the head by the idolatrous women of Israel. Eze. 13 : 18, 21.
KER'EN-HAP'PUCH {paint-horn). Job's third daughter, born after his restoration to prosperity. Job 42 : 14.
KE'RIOTH {cities). 1. A town in the south of Judah, Josh. 15 : 25; perhaps from whence Iscariot, "the man of Kerioth," came; perhaps Kureitein, or Umm Kheshram, near Beersheba.
2. A strong city of Moab. Jer. 48 : 24, 41 : Am. 2 : 2.
KERN'ELS {acrid), grape-seeds. Num. 6 : 4.
KE'ROS {curved), one of the Neth-inim, whose '^ children " came back with Zerubbabel. Ezr. 2 : 44; Neh. 7 : 47.
KET'TLE {boiling), a vessel for cooking or sacrificial purposes. 1 Sam.
2 : 14. The same word is translated " basket," Jer. 24 : 2, " caldron," 2 Chr. 35 : 13, and " pot," Job 41 : 20.
KETU'RAH {incense), the wife of Abraham after Sarah's death. Gen. 25 :1; 1 Chr. 1: 32. She was the mother of six sons.
KEY (Ileb. the opener, Gr. the doner), an instrument, of wood or metal, for closing or opening a lock. Jud. 3: 25. They were sometimes so large as to be carried on the shoulder. Isa. 22 : 22. When so borne a key proclaimed the bearer's importance and declared him to be an officer.
Egyptian lion Key.
(From Wilkinson.)
The key is an emblem of office, as of a treasurer, Isa. 22 : 22; of authority in
KEZ
KIN
the Church of Christ, Matt. 16:19; an emblem of the means of gaining knowledge of divine truth, Luke 11: 52 ; of Christ's authority over hell and death, Rev. 1:18,: 9:1- 20:1; and of kingship. Rev. 3: 7.
Assyrian monuments show strong gates fastened by bars, and by locks opened by huge keys like those of modern Cairo. In ancient as in modern times the transfer of government was made by giving and taking a key. The rabbins represent God as holding the keys of various operations of nature.
KEZI'A (cassia), Job's second daughter, born after his restoration to prosperity. Job 42 : 14.
KE'ZIZ, a town on the eastern border of Benjamin. Josh. 18 : 21.
K IB'R Ot H -HATTA'A VAH (graves of lust), one of the stations of Israel on their wandering through the wilderness; situated about 3 days' journey from Sinai and 15 miles from the Gulf of Akabah. Here it was that a wind from the Lord brought immense swarms of quails down upon the encampment while the people were clamoring for flesh-meat. They fed on them for a whole month, but then a great plague smote them and many of them died. Num. 11: 31-35 ; 33 : 16, 17 ; Deut. 9 : 22. Travellers have often in these regions encountered swarms of quails, flying with the wind and so low that two or three of them may be killed by one blow of a stick, and at Erweis el-Ebei-rig, near Wady el-Hiidherah (Hazaroth) Israelite remains have been found.
KIB'ZAIiH (two heaps), a city belonging to Ephraim and assigned to Kohathite Levites, Josh. 21: 22. In 1 Chr, 6 : 68 it is called Jokmeam, which see. It has been identified as the present Karah, at the confluence of two streams on the north-western frontier of Ephraim. Comp. Josh. 16 : 9 ; 17 : 9, 10.
KID, Jud. 14 : 6, or the young of the goat, was among the luxuries of the ancients, Gen. 38 : 17 ; Jud. 6 : 19 ; 1 Sam. 16 : 20, and is now esteemed a great delicacy by Eastern nations. Kids were among the sacrificial off"er-ings. Num. 7: 11-87.
KID'NEY (longing?). The leaf-fat around the kidneys of sacrifices was to be burned. Ex. 29 : 13, etc. The supposed seat of desire. Job 19 : 27 (mar-496
gin); Ps. 7 : 9, etc. See Reins. Used also for kernels of wheat, from their shape and richness. Deut. 32 : 14. KID'RON. See Kedron.
KI'NAH (lamentation, dirge), a city in the southern part of Judah, near the frontier of Edom. Josh. 15 : 22.
KIN'DRED, in the 0. T. the
translation of the terms signifying— (1) "clan," persons belonging to a common stock. Gen. 12 : 1; 24: 4, 7, 38, 40, 41; (2) "birth," and so "offspring," as Gen. 31: 3 ; 43 : 7; Esth. 8:6; (3) "'knowledge," one known by relationship, Ruth 3:2; (4) "redemption," from the duty of a near relation to redeem, Eze. 11:15; comp. Ruth 4: 6; (5) "brother," 1 Chron. 12 : 29; (6) the immediate family. Gen. 10 : 31.
In the N. T. it is used of (1) relatives by birth, Luke 1 : 61; Acts 7 : 13; (2) family in the larger sense. Acts 4:6; 7: 13,19; (3) tribe. Rev. 5:9; 14:6; (4) descendants in a direct line. Acts 3 : 25.
In the same way are used " kinsfolk," " man," " woman."
KINE, Gen. 41: 2, is used by the sacred writers as the plural of cow. The word is used figuratively by the prophet, concerning the Israelites to describe the feebleness, idleness, and luxury which characterized them. They were like the fatlings of Bashan, feeding carelessly and securely in rich pastures only to prepare them for the slaughter. Eze. 39 : 18. See Cow, Herd.
KING, a general title for a supreme ruler. It is applied to—
1. God, as "the Eternal, Immortal, Invisible, the Only AVise." 1 Tim. 1:17. The titles and attributes of earthly royalty are applied to God because much of the language of Scripture was formed under the monarchical idea, and the highest dignity and splendor was that of the king.
2. Christ, as supreme over all rulers, 1 Tim. 6:15; over the Jews. Matt. 27 : 11; Luke 19: 38; John 1:49.
3. To human rulers, without regard to the size or importance of their dominions; e.g. sheiks or chiefs of Edom, Gen. 36 : 31 ; Midian, Num. 31 : 8; Moab, Num. 23 : 7, etc. Rulers in single towns, as Melchizedek, king of Salem. Gen. 14 : 18. To a victor, Num. 23 : 21 ; to a person of splendid appearance, Jud. 8 : 18; the Roman emperor, 1 Pet. 2 : 13; the kings of Egypt, Ex. 3 : 19; Judah, 2
KIN
KIN
drawing their power and receiving their appointment from him. 1 Sam. 10:1; 1 Chr. 28 : 4. His office was sacred, 2 Sam, 1 : 14; he could declare war, 1 : 7; levy taxes and demand service, 2 Kgs. 23 : ;^5; 1 he was the court of justice
Sam. 11 personal Kffs. 5;
of the last resort, 2 Sam. 15 : 2; held
David, ceeding
KINGS OF ISRAEL BEFORE THE DIVISION.
Saul 40 years.
David
Solomon
Kingdom Judali .
Rehoboam 17.
Abijam | 3.
Asa 41.
40.
40.
Jehoshaphat 25
Jehoram 1 6. Ahaziah'-|_l. AthaliahJ 6. Joash 40.
Ainaziah
29.
71.
Divided 975 B. C. Israel.
22 Jeroboam.
2 -3 Nadab. 24 Baasha.
2y^'''Zimri(7d'ys)
4 I Tibiii and Omri.
8 n Omri. 22 p Ahab.
2 [2 Ahaziah. 12 I Jehoram.
28
Jehu.
17 Jehoahaz. 16J Jehoash. 41 Jeroboam II.
OTHER KINGDOMS.
B.C.
1095
Hiram of Tyre.
1000
Kgs. 8 : 16; Persia, Ezr. 4 ; 3, etc.; to the tetrarch Herod, Matt. 14 : 9; to the people of God, Rev. 1: 0 ; 5 : 10; see also Dan. 7:22, 27; Matt. 19: 27; 1 Cor. 6: 2; 1 Pet. 2:9; to death, Job 18 : 14; to leviathan, Job 41: 34; to the devil. Kev. 9:11.
The name was given in Israel first to Saul, then to David and Solomon, and KINGS OF ISRAEL AND JUDAH.
then to the rulers Showing their Order, Relative Length of Reigns, Contemporary of Israel and Judah Kings of Judah and Israel after the Division, etc.
until the Captivity. The divine plan was that God alone should be King. But provision was made for the natural desire of the people for a king like those of other nations. D e u t. 17 : 14; 1 Sam. 8:9. He was to be a native Israelite, was not to multiply horses, nor take the people back to Egypt, nor gather a harem, nor accumulate great treasure; he was to keep a copy of the Law by him and study it, to fear God, be obedient, humble, and righteous.
After the transition period of the Judges, Samuel, the last of the class, anointed Saul, 1 Sam. 9, as a special military leader was needed at the siege of Jabesh-gilead. 1 Sam. 11. After SauFs disobedience and rejection, 1 Sam. 15, Samuel anointed For the suc-dates, etc., see the table at the side and articles under the names of the kings.
The kings over the Hebrews were regarded as the representatives of God, 32
Rezon of Syria.
Shishak of Egypt.
Benhadadl. of Syria.
Beiihadad II. of Syria.
Hazael of Syria.
Carthage founded.
Benhadad III, of Syria.
900
800
KIN
KIN
KINGS OF ISRAEL AND JUDAH.— Continded.
KINGS OF ISRAEL BEFORE THE DIVISION.
Uzziah
or Azariab
52.
OTHER KINGDOMS.
Jotham
16.
Ahaz 16
irn [Anarchy.] jJ Zachariah (6 mos.) I—I Shallum (1 mo.).
1 0 I Menaheni. 2 CI Pekahiah.
20 Pekah.
9 r[Auarchy.] 91 Hoshea.
Hezekiab
29.
Samaria taken. £nd kingdom of Israel. 721 B. C.
Manasseh
55.
Anion [~2.
Josiah
31.
Jehoahaz ciS ni. ..Jehoiakim 111...
Jerusalem taken 605.
PulofNineveh.
Tiglath-Pile-
ser of Assyria.
Rezin of Syria.
Shalmanezer and Sargon of Assyria.
Sennacherib of Assyria.
Esar-Haddon of Babylon.
B.C.
800
Nebuchadnez zar of Babylon.
700
Jeboiachin (^3 ni. Zedekiah 111.
Jerusalem destroyed 588.
Babylonian Captivity. End of kingdom of Juda/i.
600
The king could appoint his own successor, 1 Kgs. 1:30; 2 Chr. 11: 21, and generally chose the firstborn. Anointing with sacred oil was the main feature of the ceremony of inauguration. 1 Sam. 10: 1; 2 Sam. 2:4.
Some of the officers of the court were, (1) the recorder, 2 Sam. 8 : 16: (2) scribe, 2 Sam. 8:17: (3) chief steward or treasurer, Isa. 22:15; (4) "king's friend," 1 Kgs. 4:5; (5) keeper of the wardrobe, 2 Kgs. 22:14; (6) captain of the body-guard, 2 Sam. 20: 23; (7) commander-in-chief, I Chr. 27 : 34; (8) royal counsellor, 1 Chr. 27 : 32 ; (9) officers over storehouses, trees, vineyards, cattle, and laborers. 1 Chr. 27: 25. The king's revenues were from crown-lands, flocks, tithes, tributes, customs, presents, trading, spoils of war, and enforced labor. 1 Sam. 8: 1 Kgs. 20; 2 Chr. 27. During life they were sur-
DiAGRAM OF THE KiNGS.—The design of the foregoing table of the kings of Israel and Judali is to represent to the eye the order in wliich the kings reigned, and the dates and relative duration of their reigns. The period of Jewish history covered by the table is from b. c. 1095 to rounded with splen-B. c. 586, or about 509 years. _ 1 i «,;(,„<, of
Where the reigns were very short (as one month or six months), it was ^i"' auu . j, ii o ui necessary to make the " lines " or "steps " representing </ieir reigns some- honor : after death what out of the exact proportion. Frequently jsaris of years are counted j.j^gy ^ygj-e buried in in round numbers as if full ye&is. For example, Nadab's reign is given • p+Arir
as "2 years," though it was not probably two full years, but only parts tne^ royal cemeiery. of them. This will explain several of the figures given. Jehoshapliat 1 Kgs. 2:10. associated Jehoiain with him during the last two years of his reign, so "UT T IV Cil 'D O M • Jehoshaphat's '* 25 years " and Jehoram's " 6 years " overlap each other. ', • i >«
^ ^ J t The term''kingdom"
the power of life and death, 2 Sam. 14; had some charge of the public worship. 1 Kgs. 8; 2 Kgs. 23. The Hebrew monarchv was in a sense limited, 1 Sam. 10 :'25; 1 Kgs. 12 : 4; 2 Kgs. 11 : 17, checks being furnished by the Mosaic law and the protests of prophets and people. 498
is applied to the territory ruled by a king, Num. 32 : 33; to the right to be a king, 2 Sam. 3 : 10, or to have power, Esth. 4:14; to a country, without reference to the form of government, 1 Kgs. 10 : 20; to supreme power, Dan. 7 : 14; to the priests, Ex. 19 : 6; to the government of God the Father among men, Dan. 4 :
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KIN
17 ; to the rule of the saints, Dan. 7:18; to Christ's rule on earth. 1 Cor. 15 : 24, and God's universal dominion, 2 Chr. 29 : 11 ; Ps. 22 : 28; to the state of salvation, Col. 1 : 13; to heaven. 2 Pet. 1: 11 : to the rule of Patau. Matt. 12 : 26.
KINGDOM OF GOD, OF CHRIST, OF HEAVEN. Whenever the last phrase, drawn, probably, from Daniel, is used in the N. T., the word " heavens " is in the plural. These terms are nearly, if not exactly, synonymous, though emphasis may be laid at different times on different characteristics or points of time. Such emphasis is laid on, (1) a life of righteous allegiance to Christ, entered by faith, lived by love, and crowned with glory. Matt. 6 : 33, etc.; (2) the condition of things Christ came to explain, Luke 1:13; Acts 1 : 3, and to bring on earth. Matt. 4:17; (3) Christ's rule over Israel, Matt. 21 : 13; (4) the rule that God offered or committed to Israel, Matt. 21: 43 ; 1 Chr. 17 : 14; (5) the state of things in the history of the Church during the conflict on earth pf the so-called kingdom of grace, preparatory to the kingdom of glory. Matt. 13; (6) Christ's rule in spiritual and eternal righteousness over the redeemed earth, Rev. 12 : 10, in contrast with the world-powers, Dan. 7:18; then the kingdom will destroy and take the place of the four monarchies, Dan. 7, and have its glorious manifestation ; (7) the visible glory of Christ, Matt. 16 : 28; (8) the rule of God the Father over earth and heaven, Matt. 6 : 10; (9) the heavenly state. Matt. 8:11.
The kingdom of God is perfectly established in the heavens. Matt. 6 : 10. The power and glory of the divine kingdom are shown in a measure in creation and providence. From the moral kingdom the earth has revolted. God re-established it in Israel, taking the kingship himself. Ex. 19 : 6 ; Hos. 13 : 10. He made the kingship visible in David, 1 Sam. 16, and permanent in his family. Ps. 89 : 20, 28, 36. The kingdom ceased as a visible power, with the loss of its inner spirit, when the nation lapsed and persisted in idolatry. The prophets foretold its restoration, Dan. 2:7: Ps. 2 ; Isa. 2 ; Mic. 4; Jer. 23 : 5 ; Eze. 34 : 23 ; John the Baptist came to announce it. Matt. 3 : 2. Jesus Christ preached it. Matt. 4: 17; explained its character
and demands, as, for instance, that its citizens must be holy, meek. Christlike, etc.. that when established it will be a condition of peace, purity, and glory, Matt. 25 : 34; Mark 9 : 47 ; Acts 14 : 22 ; Christ came as the King to .lerusalem, Luke 19 : 38; comp. 1 : 32, but was rejected, and took the kingdom from Israel. Matt 21 : 43. He taught its mysteries to the disciples, especially after his resurrection. Acts 1:3: and sent them forth to ])reach it. He declared that the time of its manifestation was known only to the Father. Acts 1 : 7. He laid the foundations of it on the day of Pentecost by the outpouring of the Holy Spirit, and rules it from his throne in heaven. The disciples went everywhere preaching the word of grace, 1 Thess. 2 : 12, and persuading men to enter the kingdom by faith and holiness. Acts 8:12; 20 : 25 ; 28 : 23. The kingdom is to be fully manifested at the coming of Christ, the Son of man. 2 Tim. 4 : 1 ; Dan. 7:13; Matt. 13 : 43 ; Luke 22 : 29.
At "the end" Christ is to deliver up to the Father the mediatorial kingdom that he received at his ascension, Eph. 1 : 20, after having reigned and put down all rule, authority, and power, and all enemies under his feet, 1 Cor. 15 : 24; and the kingdom of God, without distinction of persons, shall be complete and for ever. Heb. 1 : 8.
The Church is not the kingdom, though in some respects like it and preparatory to its full manifestation as a training-school of saints. The members of the ''invisible Church" are citizens of the kingdom of heaven.
The kingdom of God is the greatest of all institutions. Its King is God as (1) the universal Ruler: or as (2) the covenant God of a single nation called to keep alive the thought and fact of a divine kingdom ; or as (3) the Mediator, Christ, redeeming and recognizing the revolted world, making manifest the kingdom of grace and power—the first mainly to his friends, the latter to his enemies; or as (4) the victorious Son of man, Emperor of the ransomed earth; or as (5) God in the consummated kingdom of the heavens. The Holy Spirit explains and enforces the constitution of the kingdom, and enlightens, persuades, and enables men
KIN
KIN
to enter it. The Bible is the history and prophecy of the kingdom. Citizenship begins Avith faith, its loyalty is love, its life is devotion to Christ and those who are Christ's. It is opposed by the chaotic kingdom of sin, darkness, and Satan. In a world as yet unredeemed the power of the kingdom is but dimly seen, but when all men are citizens, and Christ is manifest, and righteousness shall cover the earth, the kingdom shall be seen in its glory. The law of God is the common law of the kingdom; the Sermon on the Mount is its magna charta; the Gospels are its books of the King. The Acts of the Apostles shows the manner and method of those who used the Church and its powers to gather from a godless world those who were to be manifest in the revealed kingdom; the Epistles are the constitutional expositions, and the Apocalypse the prophetic history, of the triumphs, glory, and everlasting peace of the kingdom.
KINGDOM OF IS'RAEL. See Israel.
KINGDOM OF JU'DAH. See
JUDAH.
KING'S POOL, Neh. 2 : 14, perhaps the same as the Solomon's pool of Josephus. See Siloam.
KINGS, THE BOOKS OF. In
the Hebrew canon they formed one book. They follow the books of Samuel, which are also called books of the Kings. Indeed, the whole story, from the beginning of Judges to the end of Kings, runs on as one unbroken narrative. First Kings takes up the Hebrew history at the time when David was old and stricken in years, b. c. 1015; Second Kings ends with the beginning of the captivity of .Judah in Babylon, B. c. 586, and the burning of the temple, though notice is made of the liberation and death of Jehoiachin more than 26 years later. The two books deal especially with the theocratic promise of 2 Sam. 7 : 12; see 1 Kgs. 14 : 7-11 ; 15 : 29; 16 : 1-7—the promise that God so faithfully kept, and that points forward to Christ, King and Conqueror like David, Prince of peace, Builder of the temple of God, and enduring King—and treat the history from the kingly side, and show the evil of schism and the worship of idols set 500
up for political reasons, as by Solomon, 1 Kgs. 11, and Jeroboam, 1 Kgs. 12 : 26. Great stress is laid on the sin of idolatry as the breaking of the covenant with Jehovah that made Israel a peculiar people. The reign of Solomon is described, with a minute account of the glorious temple and the royal houses. The story of the revolt of the larger and more populous part of the land to form the kingdom of Israel comes next, and we are given exact knowledge, though in few words, of the idolatry of the northern kingdom, of the work of the great prophets among them—one of the most important parts of the history—of the frequent changes of dynasty, no less than 7, which furnished 19 kings, every one evil, during the 253 years of its existence. Captivity of the best of the land closed the history of this kingdom.
The same books also show that David's royal house continued unbroken through a series of 19 kings, reigning in Jerusalem about 130 years longer, till Judah was punished for its Idolatry. The wars of the rival kingdoms are described, and the disastrous results to each of calling in foreign help—results seen first in yielding to idolatry, and then in the uprooting of both peoples. The prosperity of a number of the pious kings of Judah is contrasted with the calamities visited on the wicked rulers of Israel. The history shows the way by which God had led his people from the time of their highest prosperity to the deepest fall, and that the only way up to the light of divine covenant favor is by the path of repentance. The books touch, of course, the history of neighboring nations, and the latest discoveries in ancient history are strikingly in agreement with the inspired record.
The author cannot be identified. Ancient tradition in the Talmud names .Jeremiah; some have supposed them compiled by Ezra or Baruch. The books, which were originally one, have a very marked unity of design, plan, and style, and were first divided in the Septuagint. They are in large measure a compilation from existing documents. They have always had a place in the Jewish canon. The concise narrative is illustrated, enlarged, and confirmed by the books of Isaiah and Jeremiah. This
KIN
KIS
history is referred to in the N. T., Luke 4:25; Acts 7 : 47 ; Rom. 11 : 2 ; Jas. 5:17, and modern research is continually bringing new evidence to the truth of the history.
The style is quiet and simple in the main, though showing great vigor in the record of stirring events, and breaking forth occasionally into true poetic fervor.
KINS'l OLK-MAIV, WOMAN. See Kindred.
KIK {wall, or place surrounded with walls), the city from which the Syrians emigrated when they came to settle in the region north of Palestine, and to which Tiglath-pileser sent the captive Syrians after the conquest of Damascus. 2 Kgs. 16 : 9: Am. 1:5; 9:7. About the location of this city scholars disagree, some placing it in Armenia, on the river Kar, others identifying it with Carena, or Carna, in Media.
KIR-HAR'ASETH {hr!cl--fort-ress), 2 Kgs. 3 : 25, or KIR-HAR'E-SETH, Isa. 16 : 7, or KIR-HA -RESH, Isa. 16 : 11, or KIR-HERES, Jer. 48 : 31, 30, or simply KIR OF MOAB, Isa. 15 : 1, a strong fortress in Moab, situated near the south-eastern shore of the Dead Sea. It is now called Kerak, and was in the time of the crusaders a place of great strength, almost impregnable.
KIRIATHA'IM {double city), Jer. 48 : 1, 23; Eze. 26 : 9, or KIR-JATHA'IM, Num. 32 : 37; Josh. 13 : 19, a fortified town east of the Jordan belonging to the tribe of Reuben, but afterward occupied by the Moabites.
KIR'IOTH, Am. 2 : 2. See Ke-
RIOTH.
KIR'JATH (city), a city belonging to the tribe of Benjamin, Josh. 18 : 28, and probably identical with Kirjath-iearim ; perhaps Kuryet el Enab, 7 miles north-west of Jerusalem.
KIRJATHA IM. See Kiriath-
AIM.
KIR'JATH-AR'BA [the city of Arha, Arba being its founder, or the city of four, Abraham, Isaac, Jacob, and Adam having been buried there) is mentioned Gen. 23 : 2; 35 : 27; Josh. 14:15; 15:13, 54; 20:7; 21:11; Jud. 1 : 10; Neh. 11 : 25. See Hebrox and Mamre.
KIR'JATH-A'RIM, Ezr. 2 : 25. See Kirjath-jearim.
KIR'JATH-BA'AL {the city of Baal). Josh. 15:60; 18:14. Identical with Kirjath-jearim.
KIR'JATH-IIU'ZOTH {the city of streets), a city in Moab. Num. 22 : 39.
KIR'JATH-JE'ARIM {the city of woods), one of the four cities of the Gibeonites, Josh. 9:17, situated on the border of Judah and Benjamin, Josh. 16:9; 18:14, 15, but belonging to Judah, Josh. 15:00; Jud. 18:12; was also called Baalah, Josh. 15:9, 10, or Baale of Judah, 2 Sam. 6 : 2, or Kirjath-baal. Hither the ark was brought from Beth-shemesh, 1 Sam. 6:21; 7:1, 2, and here it remained until it was removed by David. 1 Chr. 13 : 5; 2 Chr. 1 :4, The prophet Urijah, who was put to death by Jehoiakim, Jer. 26 : 20, was born here, and after the Captivity the people of the city returned in numbers to it. Neh. 7 : 29. Perhaps Kuryet el Enab, but the Pal. Memoirs suggest Erma, 4miles east of 'Ain Shems, as its site
KIR'JATH-SAN'NAH ^ (joa/m-city), mentioned in Josh. 15 : 49, and identical with Debir (which see) and Kirjath-sepher; now Dhdherti/eh.
KIR'JATH-SE'PHER {city of books), mentioned in Josh. 15 : 15 and Jud. 1 : 11, same as Debir and Kirjath-sannah ; now Dhdheriyeh.
KIR OF MOAB. See Kir-ha-
RASETH.
KISH (a how). 1. A Levite, grandson of Merari. 1 Chr. 23 : 21 ; 24 : 29.
2. A Benjamite. 1 Chr. 8 : 30 : 9 : 36.
3. Father of King Saul, of the family of Matri, son of Ner. 1 Sam. 9:1. 3; 10 : 11, 21 : 14 : 51 ; 2 Sam. 21 : 14 : 1 Chr. 8 : 33 ; 9 : 39; 12 : 1 ; 26 : 28.
4. A Levite. 2 Chr. 29 : 12.
5. A Benjamite and ancestor of Mor-decai. Esth. 2:5. In Acts 13 : 21 he is called Cis.
KISH'I {boio of Jehovah), a Levite of the family of Merari, 1 Chr. 6 : 44 ; called Kushaiah, margin, 15 : 17.
KISH'ION {hardness). Josh. 19 : 20, OR KI'SHON, Josh. 21 : 28, a city belonging to the tribe of Issachar, and assigned to the Gershonite Levites.
KI'SHON {bending, curved), or in
KIS
KIT
one place, Ps. 83 : 9, KISON, the
present Nahr Mukutta, a river which drains the plain of Esdraelon, passes through the plain of Acre, and falls into the Mediterranean. Only the lower part of it is perennial, fed by some springs at the foot of Mount Carmel. The upper part, rising on Tabor and Little Hermon, is dry in the summer, but becomes a torrent in the winter, rushing along with great impetuosity and transforming parts of the plains it traverses into swamps. The total defeat of Sisera, Jud. 4:7,-5 : 21, and the executions of the idol-priests by Elijah, 1 Kgs. 18 : 40, took place on the shores of this river.
KISS, a salutation of respect and affection used in most nations and from the earliest times. It was an established custom in Jacob's day. It is especially common in the East. It is spoken of between parents and children. Gen. 27 : 26 : 31: 28, 55 ; 48 : 10 ; 50 : 1; Ex. 18 : 7; Ruth 1:9, 14; 2 Sam. 14: 33; 1 Kgs. 19:20; Luke 15: 20 ; between male relatives or friends. Gen. 29:13; 33:4; 45 : 15; Ex. 4: 27; 1 Sam. 20 : 41 ; between persons of equal rank, given sometimes honestly, sometimes deceitfully. 2 Sam. 20 : 9 ; Ps. 85 : 10; Prov. 27:6; Luke 7 : 45 ; 22:48; Acts 20:37. It was .used as a mark of condescension, 2 Sam. 15:5; 19: 39; of respect, Luke 7 : 38, 46; 1 Sam. 10:1; of reconciliation, Gen. 33:4; 2 Sam. 14 : 33 : of leavetaking. Gen. 31 : 55 ; Ruth 1 : 14 ; Acts 20 : 37; of homage, Ps. 2 : 12; as an act symbolical of Christian love and brotherhood. Rom. 16 : 16; 1 Cor. 16 : 20; 2 Cor. 13 : 12; 1 Thess. 5 : 26; 1 Pet. 5 : 14. Kissing the lips was a token of love; on the cheek or forehead or beard, a kiss was a sign of respect or a salute; on the hands or feet, of submission or inferiority, Luke 7: 45. Sometimes the writing of the king was received with a kiss, and even the ground was kissed where the superior had stepped. Ps. 72:9; 502
Isa. 49 : 23. Respect or adoration of idols was shown by kissing the image or the hand toward the image. 1 Kgs. 19:18; Hos. 13:2.
In the Christian Church the kiss of peace or holy kiss accompanied social worship during and long after apostolic days. The Greek and Russian Catholics kiss sacred images.
The Hebrew word is translated "ruled," Gen. 41 : 40 ; "armed," 1 Chr. 12:2; 2 Chr. 17:17 and Ps. 78:9; "touched." Eze. 3 : 13. The Greek word translated "kiss" in Matt. 26: 48, and the parallel passages, Mark 14: 44 and Luke 22 : 48, is translated " love " in all other places.
This extreme sign of affection and most familiar act has been used constantly in worship. The character of the act and its association gave a peculiar aggravation to the kiss with which the traitor saluted our Lord.
KITE, Lev. 11 : 14, a rapacious
Kite. (Milvus regalis. After Tristram.)
bird (Milvus regalis) of the hawk family, mentioned as unclean by the ceremonial law. The common kite breeds
KIT
KOPI
in Northern Palestine, and in winter is common in other districts. There is reference to this bird in Job 28 : 7, under the rendering Vultuuk, which see. The kite is said to have a vision remarkably keen, even for a bird of prey.
KITH'LISH, a town in the lowland of Judah. Josh. 15 : 40.
KIT'RON {knottii), a town belonging to the tribe of Zebulun, but from which the Canaanites were not expelled, Jud. 1:30.
KIT'TIM. Gen. 10 : 4; 1 Chr. 1 : 7. See Chittim.
KNEADING-TROUGHS. See Bread.
KNEE. Besides the literal use of the word, it is used figuratively. Taking children on the knees is adopting them. Gen. 30 : 3 ; 50 : 23. The knees were the seat of strength. Deut. 28 : 35; Job 4: 4; Isa. 35 : 3; Nah. 2:10; Heb. 12 : 12. The head was put between the knees in abject supplication. 1 Kgs. 18 : 42.
Bending the knee is the simplest and most striking Avay of making or declaring one's self inferior to another, and thus it came to be used in prayer, worship, or humiliation. 2 Kgs. 1:13; Isa. 45 : 23 ; Dan. 6 : 10, 11; Luke 22 : 41; Rom. 11:4: Eph. 3:14; Phil. 2:10; Acts 9 : 40; 20 : 36.
The common Hebrew word for blessing is a form of the word translated "knee," and it is used for invoking God to bless, Gen. 28 : 6; Josh. 24 : 10; for invoking God for his blessing, Gen. 12 : 3 ; 18 : 18 ; for celebrating, praising, and adoring God, 2 Chr. 6 : 13; Dan. 6 : 11; for invoking blessings on others in the name of God. Ps. 129 : 8 ; Gen. 48 : 9; for God blessing his creatures. Gen. 1:22; for emphatic greetings among men. 1 Sam. 15 : 13 : for invoking evil. 1 Kgs. 21 :10; Job 31 : 30.
KNIFE (Heb. the waster), instrument for eating, separator (once, Prov. 23 : 2), that whif h glides through (once, Ezr. 1:9), an instrument of stone, Ex. 4 : 25, margin ; bone, copper, or bronze, afterward of iron ; seldom used at meals, but necessary in killing and preparing animals for food or sacrifice. Lev. 7: 33, 34; 8 : 15, 20, 25 ; Ezr. 1 : 9. They were used for sharpening ])ens. Jer. 36 : 23. The razor was used for Nazarite pur-
poses. Num. 6:5, 9, 19; Eze. 5 : 1. Curved knives were used for pruning-hooks. Isa. 18 : 5. The lancets of the priests of Baal were probably pointed knives. 1 Kgs. 18 : 28.
The word for "knife" ("waster") is usually translated " sword," sometimes "tool," Ex. 20 : 25, "dagger," Jud. 3 :
16, "mattock," 2 Chr. 34:6 (margin " mauls "), and " axes." Eze. 26 : 9. Of the cruel avarice of the wicked, Prov. 30 : 14 says, " Their jaw-teeth are as knives to devour the poor."
KNOCK, a summons to open the door, Jud. 19 : 22; Cant. 5:2; Acts 12 : 13 ; used as a sign of importunity. Matt. 7 : 7, 8 ; Luke 13 : 25, and of the signs of the coming of Christ. Luke 12 : 36 ; Rev. 3 : 20. Oriental customs require knocking or calling at the outer door or gate, but not at the doors of rooms. Creditors were required by Moses to stand without and call. Deut. 24 : 10, 11.
KNOP. Two Hebrew words are thus rendered. One, Ex. 25 : 31; 37 :
17, from the connection, probably denotes an imitation of the fruit of the almond used in the ornamental work of the sacred candlestick; translated "lintel," margin "chapiter" or " knop." Am. 9:1; Zeph. 2:14. The other describes carvings upon the cedar wainscot within the temple, and castings upon the brim of the brazen sea. 1 Kgs. 6:18; 7 : 24. There is reason to think that these knops were representations of the beautiful fruit of the colocynth. See Gourd, AVild.
KNOWLEDGE OF GOOD AND EVIL, TREE OF, a tree placed in Eden, the fruit of which man was not to eat or touch under penalty of death. It became the instrument of his temptation. Gen. 2 : 9, 17 ; 3:3.
KO'A (he-camel), probably a prince or leader, possibly a city of Babylonia; one of the enemies of Jerusalem. Ezr. 23 : 23.
KO'HATH [assemhly), second son of Levi; ancestor of the great Kohath-ite family of the priests. He lived 133 years. Gen. 46 : 11; Ex. 6 : 16, 18; Num. 3 : 17, 27 ; 26 : 57, 58; Josh. 21 : 5, 20. 26: ] Chr. 6:1.
KO'HATHITE, one of the three great families of Levi, afterward divided into four branches. 1 Chr. 23 : 12. They were Levites of the highest rank. In the
KOL
KUS
wilderness they encamped on the south side of the tabernacle, and had charge of the ark, table, the most holy parts of the tabernacle, etc., Num. 3 : 29-31; 4 : 2, 34, carrying them on their shoulders after they had been covered Ijy the priests. In Canaan the Kohathite priests had 13 cities in Judah, Benjamin, and Simeon, the rest of the family 10 cities in Eph-raim, Dan, and western Manasseh. Josh. 21; 4, 5, 20. They were included in the courses arranged by David. 1 Chr. 25, 26. They helped bring the ark to Jerusalem. 1 Chr. 15 : 5. They attained wealth and importance, kept the sacred treasures, and were judges, officers, and rulers. 1 Chr. 23 : 12; 26 : 20-26. They also appear as singers. 2 Chr. 20 : 19.
KOLAI'AH {voice of Jehovah). 1. A Benjamite. Neh. 11: 7.
2. Father of the false prophet Ahab. Jer. 29:21.
KO'RAH. {baldness). 1. Third son of Esau and Aholibamah, Gen. 36 : 5, 14, 18; 1 Chr. 1: 35; named as son of Eliphaz. Gen. 36 : 16.
2. Son of Izhar, the son of Kohath, the son of Levi, Ex. 6 : 18, 21, 24, the proud and ambitious ringleader in the rebellion with Dathan, Abiram, and On, of the tribe of Reuben, against his cousins, Moses and Aaron. It was a widespread political rebellion against Moses, who held the leadership, to which the tribe of Reuben, the first-born, aspired, and from which they had been excluded, and an ecclesiastical rebellion against Aaron by Korah, a Levite, who, with his immediate relations, had been shut out of the higher priestly service to the inferior service of the tabernacle. With 250 men prominent in the congregation, they went to Moses and Aaron and impudently and impiously charged them with usurpation. Moses, astonished at the revolt—the most serious that had taken place—appealed to Jehovah by a test to be made the next day with censers. Then, after God had expressed his intention to destroy the people, and 504
Moses and Aaron had interceded successfully for them, Moses warned them as to that which should follow; the earth opened and swallowed Dathan and Abiram and their followers and families, and fire from the Lord devoured Korah and the Levites who off"ered incense. Num. 16 ; 26 : 9 ; 27 : 3. The children of Korah survived, and became prominent in the temple service. 1 Chr. 6 : 22, 37 ; 9 : 19. Jude couples Korah (Core) with Cain and Balaam in his warning against false and self-seeking teachers, v. 11.
3. A son of Hebron, and descendant of Judah. 1 Chr. 2 : 43.
KO'RAHITES, descendants of Korah. Some were noted as singers among the Kohathites. 2 Chr. 20 : 19. Eleven of the Psalms bear their name: 42, 44-49, 84, 85, 87, 88. Others were doorkeepers. 1 Chr. 9 : 17-19. One, Mattithiah, was over "things that were made in the pans," 1 Chr. 9:31; probably the meat-offering.
KO RATHITES. Num. 26 : 58. See KoRAHiTES.
KO'RE {partridge). 1. A Korahite, father of Shallum and Meshelemiah, temple-porters. 1 Chr. 9:19; 26 : 1.
2. A Levite porter, son of Imnah, who had charge of the offerings and of the east gate. 2 Chr. 31: 14.
3. To be translated " Korahite." 1 Chr. 26:19.
KOR'HITES. Ex. 6:24: Num. 26 : 58; 1 Chr. 12 : 6; 2 Chr. 20 : 19. See KoRAHiTES.
KOZ {thorn). 1. A descendant of Judah. 1 Chr. 4 : 8. See Coz.
2. A priest, head of one of the courses. 1 Chr. 24 : 10. See Hakkoz. It was probably the descendants of this priest who could not find the record of their genealogy on the return from captivity, and were put from the priesthood. Ezr.'2 : 61; Neh. 7 : 63. Meremoth, of the family of Koz, repaired part of the wall. Neh. 3 : 4, 21.
KUSHA'IAH. 1 Chr. 15:17. See
KiSHI.
LAA
LAC
L.
LA'ADAH (order), grandson of Ju-dah 1 Chr. 4 : 21.
LiA'ADAN {put in order). 1. An Ephraimite, ancestor of Joshua. 1 Chr. 7 : 26.
2. Son of Gershon. 1 Chr. 23 : 7, 8, 9; 26 : 21. Elsewhere and in the margin called Libni.
LA'BAIV {white), son of Bethuel, grandson of Nahor, grand-nephew of Abraham, brother of Rebekah, and father of Leah and Rachel. He lived in Haran, the old family home. There he hospitably received Abraham's servant, according to the custom of the country, as head of the house, and took the chief part in betrothing Rebekah to Isaac. Gen. 24 : 29 ; 25 : 20. To him Rebekah sent Jacob after their trick had angered Esau, Gen. 27 : 43, Isaac adding the charge that his son was to take a wife of the daughters of Laban. Gen. 28 : 2, 5. Laban cordially received him. Gen. 29 : 5, 10, and to gain his valuable services engaged him and allowed him to name his own wages. He asked for Rachel, and through love for her served seven years. At the end of that time Laban cheated him by giving him Leah, v. 23, and afterward he gave him Rachel, for whom Jacob served seven years more. v. 28. In the six additional years during which Jacob remained in Mesopotamia, he managed by artifice and shepherd's skill to transfer the best part of his uncle's flocks to himself. Gen. 30. Then, through the jealousy of Laban, now in his old age, and the influence of his sons, and the estrangement of his daughters, and the anger of Jacob at being deceived, and at having his wages changed so often, there came an open rupture. While Laban was absent shearing sheep, Jacob, expecting to be plundered, stealthily fled toward Canaan with his family, and retinue, and flocks, and household goods. Gen. 31. Laban followed in wrath and overtook the slow caravan among the mountains of Gilead, v. 25, but God checked him from violence, v. 24. He was again outwitted by Rachel in his
search for the teraphim, v. 34; but, after some sharp wrangling, and a falsehood as to the grounds of his displeasure, he and Jacob set up a stone and a cairn as a witness of the covenant proposed by' Laban, and a boundary beyond which neither was to pass to harm the other, V. 44 ,• and Laban then took a loving farewell and went back to Mesopotamia, and appeared no more, being only referred to as the past history is brought up. 32:4; 46: 18, 25.
Laban appears first as showing a hearty hospitality, but later as having hardened into a tricky, grasping, unprincipled, harsh, selfish old man.
LA'BAN (white), perhaps Libnah, near the Elanitic gulf or the Arabah desert. Deut. 1:1; Conip. Num. 33 : 20.
LACE (Heb. twisted), the blue string that bound the breastplate to the ephod, Ex. 28 : 28; the frontlet to the mitre, v. 37 ; 39 : 31. The same word is used for the cord that held the signet-ring. Gen. 38:18, 25 (trans, "bracelets"); for wires, Ex. 39 : 3; for ribband. Num. 15: 38; for a chain (bound) to hold a cover, Num. 19 : 15; for a thread of tow, Jud. 16 : 9, and for a measuring-line. Eze. 40 : 3.
IjA'CHISH (invincible), a city of the Amorites, lying south of Jerusalem, and toward the border of Simeon. Josh. 10 : 3. It was one of the Canaanitish cities which was subdued by Joshua and included in Judah ; fortified by Jeroboam. 2 Chr. 11: 9. King Amaziah was killed there. 2 Kgs. 14 : 19. Lachish was besieged by Sennacherib and perhaps taken. 2 Kgs. 18:13, 14; Isa. 36 : 1, 2. The siege is considered by some to be depicted on the slabs found in one of the chambers of the palace at Kouyunjik. Layard reads the cuneiform inscription thus: " Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish,—I give permission for its slaughter." Compare 2 Chr. 32 :1; 2 Kgs. 19 : 8 ; Jer. 34 : 7. It was a place of great strength, favorably situated upon the side of a hill. From Lachish had
LAD
LAM
been introduced into Jerusalem the idolatry of the ten tribes. Mic. 1: 13. La-chish was reoccupied after the Captivity. Neh. 11: 30. It has been identified
v-^l-l ' ^ chal, David's wife.
Plan of Lachish. (From the monuments. After Layard.)
with Um Lakis, but better with Tel el-He sy.
LiAD. The Hebrew word is used for a new-born infant, Ex. 2:6; Jud. 13 : 5, 7 ; of a boy not full-grown, Gen. 21: 16 ; of a youth nearly twenty, Gen. 41 : 12, and perhaps older, Jud. 17 : 1; emphatically to express tender age, Jer. 1:6; for a servant, Gen. 37 : 2 ; Jud. 7 : 10; of soldiers, 1 Kgs, 20 : 15; of a young nation. Hos. 11 : 1.
LAD'DER (Heb. a staircase, from the verb "to raise up"), the object seen by Jacob in his vision. Gen. 28 : 12. The use of the word in other writers suggests that the patriarch saw mountains or rocks piled up as a staircase. It was a symbol of communion with heaven through Christ. See John 1 : 51.
LA'DY, the translation of two Hebrew words, one the feminine of '' mighty man," and usuall3' rendered "mistress," as distinguished from "servant." Gen. 16 : 4, 8, 9 ; 2 Kgs. 5:3; Ps. 123 : 2 ; Prov. 30 : 23; Isa. 24 : 2. It is applied to Babylon as mistress of nations. Isa. 47 : 5, 7. The other word is rendered " ladies," Jud. 5:29; Esth. 1:18;" princess," 1 Kgs. 11: 3 : Lam. 1:1; Isa. 49 : 23; "queens" (margin, "princesses"). In the N. T. it occurs in 2 John 5; as a title or perhaps a proper name, kuri'a.
506
Li A'EL {of God), a Gershonite prince. Num. 3 : 24.
liA'HAD (oppression), a descendant of Judah. 1 Chr. 4 : 2.
LAHAI'ROI. See Beer-lahairoi.
LAH'MAM (pro-visions), a town of Judah, Josh. 15 : 40; identified with el Lahm, 2h miles south of Bei( Jibrtn.
LAH'MI (jcan-ior), brother of Goliath. 1 Chr. 20 : 5.
LA'ISH (lion),
father of Phaltiel, to
whom Saul gave Mi-
1
^^^ Sam. 25:44; 2 Sam.
i^ ^ 3 : 15.
LAVISH, OR LESH'EM. ]. See Dan. 2. The Laish mentioned in Isa. 10 : 30 can hardly have been the same as Dan. The introduction in this connection of a place so distant, and, moreover, under its old half-forgotten name, would be very strange. Probably some small village, situated between Gallim and Anathoth; Wilton suggests el 'Aisaiiolyeh, 2 miles north of Jerusalem.
LAKE. Luke 5 :1. The principal lakes mentioned in the Bible are Tiberias or Gennesaret, the Salt or Dead Sea, and Merom. See those articles.
LiA'KUM {u-ai/-stopper, fortress), a place situated on the boundai-y of Naph-tali, between Jabneel and the Jordan. Josh. 19 : 33.
LAMB. See Sheep. LA'MECH {strong). 1. Son of Methuselah, and father of Noah. Gen. 5: 25, 31 ; 1 Chr. 1:3; Luke 3 : 36.
2. The fifth descendant from Cain, the first polygamist, father of Jabal, Jubal, the inventor of musical instruments, and Tubal-cain, the worker of metals. He was the author of the earliest verses extant, in which he addresses his wives on account of having slain a man. Gen. 4 : 18-24:
"Adah and Zillab, hear my voice; Ye wives of Laraech, hearken unto my
speech; For I have slain a man for my wound, And a young man for my bruise;
LAM
LAM
Truly, Cain shall be avenged sevenfold, And Lamech seventy and sevenfold."
LAMENTA'TIONS OF JERE-MI'AH. Contents. —The Lamentations are an elegiac poem on the destruction of Jerusalem and Judah by Nebuchadnezzar and the Chaldees — a sort of funeral dirge of the theocratic state, yet not without hope of its future resurrection in a purer and better form. The book consists of five separate poems, each complete in itself. The first verse strikes the keynote, where Jerusalem, once a princess among cities, is personified as a lonely widow, weeping sorely in the night with none to comfort her, her very friends having become her enemies. Chs. 1 and 2 describe the calamities of the siege, its causes and destructive results. The long siege brought on the horrors of famine; the city was taken by storm, the temple was polluted, the priests who defended it were massacred, and it was then destroyed. The fortresses of Judah were thrown down; the chief of the people were carried into exile; under the rule of the foreigner the Sabbaths and solemn feasts were forgotten. Ch. 3 deplores the persecutions which Jeremiah suff'ered, and represents the lowest depth of sorrow, almost in the midnight darkness of despair, yet followed by the dawn of a better day. The fourth chapter laments the ruin and desolation of the city and temple and the misfortune of Zedekiah. The fifth chapter is a prayer for the Jews in their captivity.
The poetical form of this composition is a very elaborate alphabetical structure. The first four chapters are acrostics, like Ps. 25, 34, 37, 119, etc.—that is, every verse begins with a letter of the Hebrew alphabet in regular order. Chs. 1, 2, and 4 contain twenty-two verses each, according to the number of Hebrew letters. The third chapter has three successive verses beginning with the same letter, making sixty-six verses in all. The verses are nearly of the same length, and each has three nearly-balanced clauses. The fifth chapter is not acrostic, but contains the same number of verses as 1, 2, and 4. At first glance this artificial form may seem inconsistent with the subject and the spirit. It must be remembered, however, that the purpose of the author
of the Lamentations was not simply to give an artistic representation of the grief of the Exile, but much more to give to the exiles a means of assuaging their grief; and for this purpose the peculiarly complicated form was of great advantage, its complications being so many aids to the memory. And, indeed, few sections of the 0. T. have done their work more effectually than this. It has soothed the weary years of the Babylonian exile, and afterward kept up a lively remembrance of the days of the deepest humiliation. On the ninth day of the month of Ab (July) it was read, year by year, with fasting and weeping, to commemorate the national misery and the final deliverance.
Author ship. —The author is not named anywhere in the Bible, and the book is not quoted in the N. T.; but general tradition assigns the composition to Jeremiah, and this is the prevailing opinion to this day. A cavern is still pointed out in the neighborhood of Jerusalem, outside of the Damascus gate, to which he retired to write the book; it is now called the Grotto of Jeremiah, and is by some regarded as the true site of Calvary. But besides the old traditions, the general fitness of things also speaks for Jeremiah's authorship, and the objections which have been raised against it are not conclusive. See Jeremiah.
LAMP. The lights of the East are of various kinds; not only oil, but pitch, naphtha, and wax are used to maintain the flame. The wicks were generally made of cotton or of flax. According to rabbinical tradition, the wicks of the sacred lamps were made of the old linen garments of the priests. The form of Oriental lamps was fanciful, and often elegant. We have no descriptions of the forms specially used by the Hebrews, but they were probably not different from those used in Egypt and Western Asia. The materials of which lamps were made were baked clay, terra cotta, bronze, etc.
The lamps of the Hebrews, it is probable, were suffered to burn all night, and this occasioned no great expense in a country so rich in oil. We are told that this was considered indispensable to the comfort of a family, and that the poorest people would rather deny themselves food than neglect it. The putting out of the light denoted the ruin and extinction of
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the family and the desertion of the house. This gives force to the words in Job 18 : 5, 6 ; 21 : 17 ; 29 : 3 : " The light of the wicked shall be put out; * * * light shall be dark in his tabernacle, and his candle shall be put out with him." '• How oft is
Assyrian Terra-Cotta and Glass Lamps. British Museum.)
(From
Cluildwau Lamp:
Lamp with Christian Inscription.
the candle of the wicked put out." Jer. 25:10, 11: Prov. 20:20. Also in Prov. 13:9: "The light of the righteous re-joiceth, but the lamp of the wicked shall be put out;" and of the prudent wife, " Her candle goeth not out by night." Prov. 31 : 18.
LANCE. .Jer. 50 : 42. See Armor.
LiAlV'CET, a javelin or light spear. 1 Kgs. 18 : 28. But see Knife.
liAND'MARK. According to the ordinances given by Moses, the land, when conquered, was divided by lot and measurement among the tribes, families, and individuals of the nation. The lines 508
separating one man's field from that of another were sometimes marked by rows of trees, but most often simply by a heap of stones at the corners. To remove these landmarks was easy enough, and hence the severe penalty incurred for doing it. Deut. 19 : 14; 27 : 17; Prov. 23:10.
LjANES were narrow streets where the poorer people lived. Luke 14 : 21.
LAN'GUAGE. Gen. 2 : 20 ; 11:1. It is generally supposed that Adam was endued with the power of speech and furnished with a language at his creation, and that it was sufficiently perfect and comprehensive for all the purposes of his being. This was the language of the whole earth for nearly 2000 years, or until about a century after the Flood. It was then that the Tower of Babel was erected, and God caused a confusion of languages—an event which forms the antitype of the speaking in tongues by the apostles at the first Pentecost. Some of the older divines supposed, without any good reason, that the Hebrew was the original language given by God to Adam, and that all the other languages resulting from the division and dispersion of mankind over the face of the earth are derived from that as the root. The modern science of comparative philology distinguishes three distinct families of languages—the Shemitic (to which the Hebrew belongs), the Indo-Germanic or Arj'an (which includes the Greek), and the Turanian, For a brief account of the languages in which the Bible was written, see Bible.
LAN'TERNS, probably some kind of covered torch. John 18 : 3.
LAODIC.E'A,the old city of Dios-polis, the present village of Eski-hissar, stood on the banks of the Lycus, an afilu-ent of the Meander, a few miles distant from Colosse and Hierapolis, in the Roman province of Asia, the present Asia Minor. By the Syrian king Seleucus II., Diospolis was enlarged and beautified, and from his wife, Laodice, it received its new name. Under the Roman rule it became a great commercial centre, situated as it was on the great route through Asia, and acquired great wealth. When, in the middle of the first century of our era, an earthquake destroyed Colosse, Hierapolis, and Laodica?a, the latter was rebuilt by its own inhabitants
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without any aid from the Roman senate. A Christian church was early established here, probably from Ephesus, and to this church Paul sent a salutation when writing to the Colossians, Col. 4:15; it is also
mentioned in Rev. 1:11; 3 : 14. From Col. 4:16 it appears that Paul wrote a letter to the Laodicaians, but of this letter no certain account can be made; some think to recognize it in the Epistle to
Rums of Laodicsea.
the Ephesians, which was a circular letter. The "Epistle to the Laodicfenses," so called, which exists only in Latin, is a literary forgery of late date, and compiled from the Galatians and Ephesians. The church of Laodicsea flourished for several centuries. In the foui-th century an important council gathered here^ The Mohammedans destroyed the city, and it is now only a heap of ruins around a small and miserable village.
LAODICi«:'ANS, the inhabitants of Laodica?a. Col. 4 : IG ; Rev. 3 : 14.
LAP, LAP'PETH. The Eastern people are accustomed to take v\p water in the hollow of the hand, and they do it with surprising agility, sitting on their heels with the face close over the water, and putting out the tongue to meet the water. The alertness of the men of Gideon was tested in this manner. Jud. 7: 5.
LAP'IDOTH (torches), the husband of the prophetess Deborah. Jud. 4: 4.
LAP'WING, doubtless the hoopoe, a bird so named from its call-note, of
about the size of the thrush, and of singular appearance and ways. Lev. 11: 19.
Lap\Miif| 01 Ho >i oe
It is abundant in Palestine and the Avarraer parts of the Old World, and is sometimes seen in England.
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LASiE'A, a town of Crete, near Fair Haven, now in ruins, but identified without doubt. Acts 27 : 8.
LA'SHA {Jissnre), a place on the south-eastern boundary of Canaan, Gen. 10: 19; identified by earlier Christian writers as Callirhoe, situated near the eastern shore of the Dead Sea, and famous for its hot springs.
LASHA'ROX (the plain), a district whose king was killed by Joshua. Josh. 12: 18; now SarSna, near Tabor.
LATCH'ET. Mark 1 : 7. See Clothes.
LAT'IN, Luke 23 : 38, LAT'IN VER'SIONS. See Bible.
LAT'TICE. 2 Kgs. 1 : 2. See Dwellings.
LAUGH, LAUGH TER. When these forms are used concerning God, as in Prov. 1: 26; Ps. 2: 4; 37: 13, they signify that he despises or pays no regard to the persons or subject.
LA'VER, a brazen vessel belonging to the tabernacle, and standing in the court, between the altar and the sacred tent. Ex. 30: 18, 21. It contained
A Brazen Laver on Wheels.
water for the priests to wash their hands and feet before ofiering sacrifice, and probably also for washing the things ofi'ered. Its form is not described, but it was made from the brazen mirrors of the women who assembled at the door of the tabernacle court. Ex.38: 8. In the temple of Solomon there were ten brazen layers on feet, 1 Kgs. 7 : 27-39, five 510
on each side of the court of priests which, wereused for washing the animals to be sacrificed. 2 Chr. 4: 6. See Sea, The Molten.
LAW, THE. This term is applied in the N. T. to the old dispensation, in distinction from the new ; the dispensation under the law in distinction from the dispensation under the gospel; the dispensation by Moses in distinction from the dispensation by Christ. John 1:17; Acts 25 : 8 ; Heb. 10 : 1-18. But besides this its general sense, which is never entirely lost sight of by the writers of the N. T., the term refers more specially to the Mosaic legislation, including the moral, Matt. 5: 17, the ceremonial, Eph. 2: 15, and the political, but more especially the first. Sometimes St. Paul uses the word '' law " (without the article) in a wider sense—of principle, rule of moral conduct—and speaks of the heathen as having such a law written on their conscience or being a law to themselves. Rom. 2: li, 15.
The moral law of the old dispensation, embodied in the ten commandments (the Decalogue), was promulgated with extraordinary solemnity on Mount Sinai by God himself, under the manifestation of his holy majesty, and recorded by his own finger on two tables of stone. Ex. 19. Afterward it was preserved by the Jews in the ark of the covenant, in the holy of holies of the tabernacle and the temple, and, spreading from the Jews among other nations, it forms the indispensable and immovable foundation of all social order and well-being. For, though the Decalogue has the form of a law, it is what its history proves it to be —something more than mere rules of conduct. It is a revelation of the nature of God: "Ye shall be holy; for I the Lord your God am holy," Lev. 19: 2; and therefore Christ says, " Think not that I am come to destroy the law or the prophets ; I am not come to destroy, but to fulfil." See Ten Commandments.
The ceremonial law, prescribing the forms of Hebrew worship, public and private, the modes and times of sacrifice, fast, purification, prayer, festivals, etc., rested on this moral law and formed a transition to the political or civil law. Many of its ordinances—for instance, those relating to diet and purification— had a sociiil, a sanitary purpose besides their religious meaning. By this cere-
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monial law the Hebrews were formed into a nation distinct from all other nations, and every single feature of the ritual served to remind them that they were the chosen people of (iod. Though God was certainly the God over all nations, he was by a special covenant the God of Israel. The ceremonial law was to the Jews an awful dut}', and at the same time a magnificent ])romise. Its whole character was typical, prophetical. Its whole bearing pointed toward Christ, and when Christ came it was thereby fulfilled and abolished, for '' we are not under the law but under grace." Rom. 6 : 14,15; 7: 4,6; Gal. 3: 13, 25; 5: 18. The political or civil law of the Mosaic constitution, which made the Hebrews a people and founded a state, was, as all political or civil laws must be, simply the expression of a certain stage of historical development, and as such subject to the historical laws of growth, decay, and destruction. But this civil law was in perfect harmony with the moral and ceremonial law, and was formed throughout in accordance with the same principles—the principles of theocracy. Civil law is confined to certain relations between man and man. Nevertheless, at every point of the political order of the Hebrew state, a direct reference is made to God as the King. The basis of the whole system is the absolute sovereignty of God, and the principle according to which all the details are worked out is, first, the relation between each individual and God,and then the relation between individual and individual. This is evident, for instance, from the ordinances relating to property. In the Roman republic all land was held by the state ; in the feudal monarchies of mediseval Europe all land was held by the king: in the theocracy of the Hebrews all land belonged to Jehovah : ''The land is mine, and ye are strangers and sojourners with me." Lev. 25 : 23. Hence the payment of tithes, 27 : 23-26 ; the offering of the first-fruits, Deut. 26: 1-10; the impossibility of alienating landed property, the ground reverting at the jubilee year to its original possessor, etc. But not only the land was the absolute property of Jehovah; also the persons of the Israelites belonged to him. Hence the dedication and ransom of the first-born, Ex. 13 : 2-13; the payment of the half-
shekel at the numbering of the people " as a ransom for their souls to the Lord," Ex. 30: 11-1(); the very limited power which a master held over Hebrew slaves. Lev. 25 : 39-4(). etc.
Though the law, in the widest sense of the word, denoting the whole Mosaic constitution, stands before us a wonderful system both with respect to com])lete-ness and with respect to consistency, it is nevertheless essential to its full understanding to remember that, just as it came itself to prepare the way for the gospel, it too has had its precursors and had the way prepared for it by the Abrahamic covenant and its promises. That, on the whole, much of the materials of the Mosaic legislation existed before the time of Moses may be inferred from the penalties against murder and adultery. Gen. 9: 6; 38: 24; from the Levirate law, Gen. 38: 8; from the distinction of clean and unclean animals, Gen. 8: 20; and from the probable observance of the Sabbath. Ex. 16: 23, 27, 29 : comp. Gen. 2:3.
LAWYERS, among the Hebrews, were not pleaders before a court, but expounders of the law in the schools and synagogues; and it is even doubtful whether there was any difi'erence at all between a lawyer and a scribe. Matt. 22 ; 35 ; Luke iO : 25; comp. Mark 12 : 28
LAY'ING ON OF HANDS. See Hand.
Li AZ'ARUS, an abbreviation of ELEAZAR {tvhom God helps). 1. A citizen of Bethany residing with his two sisters ; of their household Christ was a frequent guest. He was raised from the grave by Christ in sight of the city of Jerusalem, in the presence of the family and a number of Jews, after he had been dead four days; and so incensed were the Jews at this that they sought to kill not only Christ, but even Lazarus. John 11: 12: 1-11.
2. In the parable by which our Saviour illustrates the retributions of eternity one of the parties is named Lazarus, Luke 16 : 19-31 ; and it is from this character the Knights of St. Lazarus, an order half military and half monastic, founded in 1119, and specially destined to administer to the lepers, received their name. Also, lazaretto, or " hospital," and lazzarone, or " beggar," are derived from the name,
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which shows that the parable must have made an extraordinarily deep impression on the medijBval Church.
LEAD, a metal known to the ancients from a very early period, and alluded to in Ex. 15 : 10 on account of its weight. It is mentioned several times in Scripture as entering into the process of purifying more precious metals, Jer. 6 : 29; Eze. 22 : 18, 20 ,• for which purpose quicksilver is now used. The words of Job 19 : 24, " That they were graven with an iron pen and lead in the rock for ever!" refer to the custom of pouring molten lead into letters carved in the rock in order to make them more striking to the eye.
LEAF. Isa. 64 : 6. The bright fresh color of the leaf of a tree or plant shows that it is richly nourished by a good soil. Hence the fresh leaf is often used in Scripture as a symbol of prosperity, Ps. 1: .3 ; Jer. 17 : 8; Eze. 47 : 12 ; the faded leaf as a symbol of decay. Job 13 : 25 ; Isa. 1 : 30 ; 64 : 6 ; Jer. 8:13; Eze. 17 : 9. Also other illustrations are derived from leaves. Lev. 26 : 36 ; Isa. 34 : 4; Dan. 4 : 12, 14, 21 ; Mark 13 : 28; Rev. 22 : 2.
LE'AH (loearied), the eldest daughter of Laban, and married to Jacob by her father's deceit. Gen. 29. She bore him six sons and one daughtei-, and died after he went down to Egypt, and was buried in the cave of Machpelah. Gen. 49 : 31. She was aware of the greater affection which Jacob felt for her sister, and suffered thereby, Gen. 29 : 21-25, 31-35 ; 30 : 1-25, but she was nevertheless heartily devoted to her husband.
LEAS'iNG, lies, falsehood. Ps. 4: 2; 5:6.
LEATH'ER was used by the Jews for clothing, Job 31: 20 ,• Heb. 11 : 37 ; for covering, Ex. 26 : 14; for girdles, 2 Kgs. 1:8; Matt. 3 : 4, etc.; but the trade of the tanner, probably learnt in Egypt, where it was highly developed, was not held in high esteem.
LEAV'EIV, a ferment mixed with dough to make it light, or a piece of dough or bread thus mixed and used to lighten a larger mass. Ex. 12:15. It makes a thorough change in the whole, and hence the force of the parable. Matt. 13 : 33, by which the silent influence of the gospel on the heart of man is beautifully illustrated. And so also it figuratively denotes the influence of false and 512
corrupt doctrines, Matt. 16 : 6, as well as the evil passions of the depraved and unregenerate heart. 1 Cor. 5: 7, 8. The Jews were forbidden to offer leaven and honey in the temple. Lev. 2:11, and during the seven days of the Passover leaven was not even allowed to be found in their houses ; whence the festival was often called the " feast of unleavened bread." Comp. 1 Cor. 5 : 6.
LEB'ANA (white), one whose descendants returned with Zerubbabel. Neh. 7 : 48.
LEB'ANON {exceeding white, viz., with snow, as Mont Blanc), a double mountain-range to the north of Palestine, consisting of a western chain, Lebanon proper, and an eastern, "Lebanon toward the sun-rising," Josh. 13 : 5; or by classic writers, Anti-Libanus, and enclosing a valley from 5 to 8 miles broad—"the valley of Lebanon," Josh. 11: 17; or by classic writers, Coelo-Syria, the present El-Bukua, which connects to the north with the valley of the Orontes, and to the south with the valley of the Jordan. The western range, the Lebanon proper, begins on the north near the banks of the Eleu-therus, which passes through the plain of Emesa, the " entrance of Ilamath," Num. 34: 8, to the Mediterranean, and runs for a distance of 90 geographical miles, in the direction from north-east to south-west, parallel with the Mediterranean, to the banks of the Litany, the ancient Leontes, which, draining Coelo-Sj^ria and breaking through the Lebanon by a wild gorge, enters the Mediterranean a few miles north of Tyre. The average height of this range is from 6000 to 8000 feet. Its highest peaks are Jebel Mukhmel, 10,200 feet, and Sannin, 9000 feet. The line of cultivation runs at an elevation of about 6000 feet. The peaks which pass beyond this line are generally barren and covered with small fragments of limestone, through which the naked rocks jut up in jagged points. The highest of them, however, are covered with perpetual snow and ice, towering aloft in their glittering magnificence, visible far off by sea and by land, and sending forth streams of cooled air over the scorched plains of Syria and Palestine. The eastern descent toward Coelo-Syria is steep, wild, often forbidding; but to
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View of Lebanon from the Sea.
the west the Lebanon descends gradually through broad terraces to the Mediterranean, generally facing the sea with ranges of bold limestone cliffs. Everywhere broken by the sudden rise of high peaks of rock or rent by deep precipices and ravines, these terraces present a most romantic prospect, and the beauty of the country is still more enhanced by the salubrity of the air and the fertility of the soil; by the luxuriant vegetation which covers all forms ,• pine, oak, and Cedar (which see) on the peaks ; mulberry and orange trees, figs, vines, corn, and melons on the slopes ; olive and cotton trees in the valleys, besides a multitude of fragrant herbs and gorgeous flowers. " The smell of thy garments is like the smell of Lebanon," Cant. 4:11. The eastern chain, the Anti-Lebanon, runs nearly parallel with the western from the plain of Emesa until, in the south, it connects with the hills of Galilee. Its highest point is Mount Hkrmon (which see). Its western descent toward Ccelo-Syria is abrupt and steep ; to the east it gradually sinks into the plains of the desert. Its general aspect is bleak and barren, the abode of wild beasts and birds of prey. From both ranges numerous rivers descend—the Eleutherus, Leontes, 33
Jordan, Abana, and Pharpar (which see); and the cold-flowing waters of the springs and streams of Lebanon were and are still proverbial.
Lebanon, the land of which Moses said, " I pray thee let me go over and see the good land that is beyond Jordan, that goodly mountain, and Lebanon," Deut. 3 : 25, was in the oldest times inhabited by the Hivites and Giblites, Jud. 3: 3*; Josh. 13: 5, 6, of whom the latter built the city of Gebal, the Greek Byblus, the present Jebail. The land was assigned to the Israelites, but never conquered by them. Josh. 13: 2-6; Jud. 3 : 1-3. It "stood under Phoenician rule. 1 Kgs. 5 : 2-6; Ezr. 3 : 7. In the times of David and Solomon, however, the Jews became quite intimately acquainted with the country, and the deep impression it made on them is apparent throughout the books of the 0. T. Its cedars. Cant. 5 : 15, its wines, Hos. 14 : 7, its cold waters, Jer. 18 : 14, etc., are repeatedly mentioned, and from it the sacred writers very frequently take the materials for their most striking similes. Ps. 72 : 16; 29 : 5, 6 ; 104 : 16-18 ; Isa. 35 :2 : 60 : 13 ; Zech. 11 : 1, 2, etc. Anti-Lebanon stood under the rule of Damascus, though in the southern part several fierce tribes
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remained independent up to a very-late date. 1 Chr. 5 : 19-23. When the whole region came under the sway of the SeleucidEe, b. c. 312-65, several large and important cities were built here, such as Laodicsea, Chalcis, Abila, etc. (which see), and as a Roman province the prosperity of the country still increased, as the ruins of Chalcis and Baalbek show. Also, during the wars with the Saracens and Turks, it remained comparatively undisturbed, and it is now inhabited by some 200,000 or 300,000 Christians, Maronites, and Druses. In Anti-Lebanon, however, most of the inhabitants are Mohammedans, and the governor is a Turkish oflBcial of the common stamp; while the governor of Lebanon is a Christian, and his position is guaranteed by the powers of Europe.
LEB'AOTH {lionesses), a town belonging to the tribes of Judah; probably identical with Beth-Lebaoth or Beth-Birei. Josh. 15: 32 j now Btreh.
LjEBB^E'US {hearty, courageous), one of the names of the apostle Jude, Matt. 10 : 3.
LEBO'NAH {frankincense), the present El-Lubhan, south of Nabhis, is mentioned, Jud. 21 : 19, as a place in the vicinity of Shiloh.
LE'CAH {loalkinfj, course) occurs only in the genealogies of Judah, 1 Chr. 4 : 21, and possibly is the name of a town.
LEECH. See Horse-leech.
LEEK, a bulbous vegetable like the onion, a particular species of which has been cultivated in Egypt from a very early period. Num. 11 : 5. It is eaten raw with bread. In the passage cited it is supposed that lettuce, salads, or savory herbs generally may be intended, as the original word in the 0. T. is twelve times rendered '* grass" and once '- herb."
LEES. "Winesonthelees," Isa. 25 : 6, means well-preserved, full-bodied wine. " He hath settled on his lees," however, is used figuratively, Jer. 48 : 11; Zeph. 1 : 12, as an expression of sloth and indifference. To drink the lees or " dregs," Ps. 75 : 8, denotes extreme suffering.
LE'GION, a band of soldiers in the Roman army, consisting of from 6000 to 7000 men : the ordinary number 514
Common Leek. {Allium pon-um.)
was 6200 foot and 730 horse. In Matt. 26 : 53, and also in Mark 5 : 9, 15, it means a large but indefinite number, and corresponds to the " hosts " of the 0. T. Gen. 32 : 2; Ps. 148 : 2.
LE'HABIM ijiery, Jiaming), Gen. 10 : 13: 1 Chr. 1: 11, LU'BIM or LIB'YANO, Dan. 11 : 43; 2 Chr. 12 : 3; 16 : 8 ; Nuh. 3:9; is the name of a people which in the Egyptian inscriptions is called " Lebu," and in classic and modern literature " Libyans." They were of Hamitic descent, and inhabited the northern part of Africa, west of Egypt. At Carthage they were thrown back toward the interior by a Phoenician colony, at Cyrene by a Greek colony; and the country Libya became finally a part of the Roman empire. In the oldest times, however, the Libyans seem to have been allies rather than the subjects of the Egyptians.
LE'HI {Jawbone), a place in Judah, between the Philistine frontier and the cliflF of Etam, where Samson slew the Philistines. Jud. 15:9 fl'.; possibly Beit Likia, or 'Ai/un Kara.
LEM'UEL {dedicated to God), the name of the king to whom the counsels, contained in Prov. 31 : 2-9 are addressed by his mother. The Rabbins identify Lemuel with Solomon ; others consider the name a mere personification ; nothing is known with certaintv.
LEND, LEND'ER. See Loan.
LEN'TILES {Ervum Ie7i8), a culti-
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vated plant pea, but of
smaller than the garden the same family. In the markets of Palestine red lentiles are still sold as the best variety, and from them a pottage is made which Dr. Robinson
Lentiles. (Ervum lens.)
and others who have eaten it affirm would be a savory meal for a weary hunter. Gen. 25 : 29, 30. The ''piece of ground full of lentiles," 2 Sam. 23 : 11, is still common in the Holy Land, and the poor not infrequently make lentiles into bread. Eze. 4 : 9. This pulse is much used in Roman Catholic countries during Lent, and from it the name
Le'.>i>aid. (Fdis leopardus.)
of the season is said to be derived. As
a crop it is cut and threshed like wheat.
LEOP'ARD (Heb. spotted). In
the Bible there Is frequent reference to this fierce animal, which still lurks among the forests of Gilead, the jungles of the Jordan, and more rarely among the thickets of Tabor and Carmel. Jer. 13 : 23. The local names Nimrim, " leopard," and Beth-Nimrah, "house of the leopard" (perhaps) are to be remembered. Near the latter place Tristram saw the fresh footprints of these creatures, "clear and unmistakable, on the moist ooze." It is the habit of the leopard to wait patiently hour after hour that it may pounce upon cattle. Jer. 5 : 6 ; Hos. 13 : 7. Isa. 11 : 6 alludes to its cruelty, and Dan. 7 : 6 to its power. But it is thought there is reference under the same name in Ilab. 1 : 8 to the cheetah, a similar but smaller animal still found in Palestine, the rush of which upon its prey exceeds in swiftness the motion of any other carnivorous animal. LEP'ER, Leprosy is a loathsome disease still prevalent in Egypt and Syria, and occurring also in India, China, the Crimea, and Norway. The bones and the marrow are pervaded with the disease, so that the joints of the hands and feet lose their power, the limbs of the body fall together, and the whole system assumes a most deformed and loathsome appearance. The progress and effect of the disease are described in Job 2 : 7, 8, 12; 6 : 2 j 7:3-5; 19 :14-21.
There are two forms of the disease— the tuberculated, incrusting the whole person with ulcerous tubercles, and the anaesthetic, making the skin mummylike—but under both forms " Death lives," and the diseased is a "walking tomb," "aparable of death." There was also a milder form of the disease, the so-called " white leprosy," often attacking only one limb, and generally curable, as when " Moses' hand ivas leprous as snow." Ex. 4 : 6. Notice also the cases of Miriam, Num. 12 : 10 ; Ge-hazi, 2 Kgs. 5 : 27; and Uz-ziah. 2 Chr. 26:16-23.
Although the laws respecting this disease which we find in the Mosaic code are exceedingly rigid, it is by no means clear that the leprosy was considered contagious. The horror and
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disgust which was felt toward a disease so foul and loathsome might be a sufficient reason for such severe enactments, and
strict seclusion was at all events an effective means of arresting the progress of the disease by preventing intermarriage
Leprous Beggars.
between lepers and the sound. The leper was excluded from the tabernacle and the camp, and when he was healed his restoration to social intercourse with his fellow-men was twofold, performed both in the camp and in the tabernacle. Lev. 14 : 3-32. A house for lepers was built outside Jerusalem on the hill of Gareb— i. e., " the hill of scraping," Jer.
Head of a Leper.
31 : 40 ; Job 2 : 8—and the leper was compelled to wear mourning. Lev. 13 : 45. With respect to the leprosy of houses and of clothes, Lev. 14 : 55, the expression is only analogical, referring to the spots and disfigurations which appeared 516
upon the walls and articles of clothing, resembling the leprous spots, and originating from a species of mould or mildew, indicating a great degree of dampness, corrupting the air, injurious to health, and often the occasion and precursor of fatal diseases. The rites ordained for cleansing and purifying this kind of "leprosy" are in their symbolical bearing strictly analogous to the laws concerning leprosy jiroper. Lev. 13 : 47-59 : 14 : 33-53.
LEP'ROSY. See Leper.
LES'BOS. Acts 20 : 14. See
MiTVLENE.
LE'SHEM, an ancient form for liAISH, the original name of Dan (which see). Josh. 19 : 47.
LET is used in the old sense "to hinder " in Ex. 5:4; Isa. 43 : 13; Rom.
1 : 13 ; 2 Thess. 2 : 7.
LE'THECH, occurring in the margin of Hos. 3 :2, is derived from a root signifying *' to empty," " to pour out," and denotes a measure of grain—half a homer.
LET'TER. The letters mentioned,
2 Sam. 11 : 14, 2 Kgs. 10 : 1 ; Ezr. 4 : 11, were in the form of rolls, not unlike those used in the East at the present day. Thus the Arabs roll up their letters, and then flatten them to the breadth of an inch and paste up the end instead of sealing them, and the Persians make up their letters in the form of rolls, about 6 inches long, and paste
LET
LEV
a bit of paper around them with gum and seal them with an impression of ink. When sent to inferiors they were often