Joseph

+ The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into a dry pit, to the intent that he might restore him to Jacob. The appearance of the Ishmaelites suggested his sale for "twenty pieces (shekels) of silver." ver. 28. Sold into Egypt to Potiphar, Joseph prospered and was soon set over Potiphar's house, and "all he had he gave into his hand;" but incurring the anger of Potiphar's wife ch. (Genesis 39:7-13) he was falsely accused and thrown into prison, where he remained at least two years, interpreting during this time the dreams of the cupbearer and the baker. Finally Pharaoh himself dreamed two prophetic dreams. Joseph, being sent for, interpreted them in the name of God, foretelling the seven years of plenty and the seven years of famine. Pharaoh at once appointed Joseph not merely governor of Egypt, but second only to the sovereign, and also gave him to wife Asenath, daughter of Potipherah priest of On (Hieropolis), and gave him a name or title, Zaphnath-paaneah (preserver of life). Joseph's first act was to go throughout all the land of Egypt. During the seven plenteous years there was a very abundant produce, and he gathered the fifth part and laid it up. When the seven good years had passed, the famine began. (Genesis 41:54-57) [[758]Famine] After the famine had lasted for a time, apparently two years, Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, for the corn which they brought, and brought it into Pharaoh's house, (Genesis 47:13,14) and when the money was exhausted, all the cattle, and finally all the land except that of the priests, and apparently, as a consequence, the Egyptians themselves. He demanded, however, only a fifth part of the produce as Pharaoh's right. Now Jacob, who had suffered also from the effects of the famine, sent Joseph's brother to Egypt for corn. The whole story of Joseph's treatment of his brethren is so graphically told in Genesis42-45 and is so familiar, that it is unnecessary here to repeat it. On the death of Jacob in Egypt Joseph carried him to Canaan, and laid him in the cave of Machpelah, the burying-place of his fathers. Joseph lived "a hundred and ten years," having been more than ninety in Egypt. Dying, he took an oath of his brethren that they should carry up his bones to the land of promise: thus showing in his latest action the faith, (Hebrews 11:22) which had guided his whole life. Like his father he was embalmed, "and he was put in a coffin in Egypt." (Genesis 50:26) His trust Moses kept, and laid the bones of Joseph in his inheritance in Shechem, in the territory of Ephraim his offspring. His tomb is, according to tradition, about a stone's throw from Jacob's well. + Father of Igal, who represented the tribe of Issachar among the spies. (Numbers 13:7) + A lay Israelite who had married a foreign wife. (Ezra 10:42) (B.C. 459.) + A representative of the priestly family of Shebaniah. (Nehemiah 12:14) (B.C. after 536.) + One of the ancestors of Christ, (Luke 3:30) So of Jonan. + Another ancestor of Christ, son of Judah. (Luke 3:26) (B.C. between 536-410.) + Another, son of Mattathias. (Luke 3:24) (B.C. after 400.) + Son of Heli, and reputed father of Jesus Christ. All that is told us of Joseph in the New Testament may be summed up in a few words. He was a just man, and of the house and lineage of David. He lived at Nazareth in Galilee. He espoused Mary, the daughter and heir of his uncle Jacob, and before he took her home as his wife received the angelic communication recorded in (Matthew 1:20) When Jesus was twelve years old Joseph and Mary took him with them to keep the passover at Jerusalem, and when they returned to Nazareth he continued to acct as a father to the child Jesus, and was reputed to be so indeed. But here our knowledge of Joseph ends. That he died before our Lord's crucifixion is indeed tolerably certain, by what is related (John 19:27) and perhaps (Mark 6:3) may imply that he was then dead. But where, when or how he died we know not. + Joseph of Arimathaea, a rich and pious Israelite, probably a member of the Great Council or Sanhedrin. He is further characterized as "a good man and a just." (Luke 23:50) We are expressly told that he did not "consent to the counsel and deed" of his colleagues in conspiring to bring about the death of Jesus; but he seems to have lacked the courage to protest against their judgment. On the very evening of the crucifixion, when the triumph of the chief priests and rulers seemed complete, Joseph "went in boldly unto Pilate and craved the body of Jesus." Pilate consented. Joseph and Nicodemus then, having enfolded the sacred body in the linen shroud which Joseph had bought, consigned it to a tomb hewn in a rock, in a garden belonging to Joseph, and close to the place of crucifixion. There is a tradition that he was one of the seventy disciples. + Joseph, called Barsabas, and surnamed Justus; one of the two person chosen by the assembled church, (Acts 1:23) as worthy to fill the place in the apostolic company from which Judas had fallen.


Joses

+ Son of Eliezer, in the genealogy of Christ. (Luke 3:29) + One of the Lord's brethren. (Matthew 13:55; Mark 6:3) + Joses Barnabas. (Acts 4:36) [[759]Barnabas]


Joshah

(whom Jehovah lets dwell), a prince of the house of Simeon. (1 Chronicles 4:34,38-41)


Joshaphat

(whom Jehovah judges), the Mithnite, one of David's guard. (1 Chronicles 11:43)


Joshaviah

(whom Jehovah makes dwell), the son of Elnaam, and one of David's guard. (1 Chronicles 11:46) (B.C. 1046.)


Joshbekashah

(a seat in a hard place), son of Heman, head of the seventeenth course of musicians. (1 Chronicles 25:4,25) (B.C. 1014.)


Joshua

(saviour, or whose help is Jehovah). His name appears in the various forms of [760]HosheaH[761]Oshea, [762]Oshea, [763]Jehoshua, [764]Jeshua and [765]Jesus.

+ The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27) (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. (Exodus 17:9) Soon afterward he was one of the twelve chiefs who were sent, (Numbers 13:17) to explore the land of Canaan, and one of the two, ch. (Numbers 14:6) who gave an encouraging report of their journey. Moses, shortly before his death, was directed, (Numbers 27:18) to invest Joshua with authority over the people. God himself gave Joshua a charge by the mouth of the dying lawgiver. (31:14,23) Under the direction of God again renewed, (Joshua 1:1) Joshua assumed the command of the people at Shittim, sent spies into Jericho, crossed the Jordan, fortified a camp at Gilgal, circumcised the people, kept the passover, and was visited by the Captain of the Lord's host. A miracle made the fall of Jericho more terrible to the Canaanites. In the great battle of Beth-horon the Amorites were signally routed, and the south country was open to the Israelites. Joshua returned to the camp at Gilgal, master of half of Palestine. He defeated the Canaanites under Jabin king of Hazor. In six years, six tribes, with thirty-one petty chiefs, were conquered. Joshua, now stricken in years, proceeded to make the division of the conquered land. Timnath-serah in Mount Ephraim was assigned as Joshua's peculiar inheritance. After an interval of rest, Joshua convoked an assembly from all Israel. He delivered two solemn addresses, recorded in (Joshua 23:24) He died at the age of 110 years, and was buried in his own city, Timnath-serah. + An inhabitant of Beth-shemesh, in whose land was the stone at which the milch-kine stopped when they drew the ark of God with the offerings of the Philistines from Ekron to Beth-shemesh. (1 Samuel 6:14,18) (B.C. 1124.) + A governor of the city who gave his name to a gate of Jerusalem. (2 Kings 23:8) (In the reign of Josiah, B.C. 628.) + Jeshua the son of Jozadak. (Haggai 1:14; 2:12; Zechariah 3:1) etc.


Joshua, Book Of

Named from Joshua the son of Nun, who is the principal character in it. The book may be regarded as consisting of three parts:

+ The conquest of Canaan; chs. 1-12. + The partition of Canaan; chs. 13-22. + Joshua's farewell; chs. 23,24. Nothing is really known as to the authorship of the book. Joshua himself is generally named as the author by the Jewish writers and the Christian fathers; but no contemporary assertion or sufficient historical proof of the fact exists, and it cannot be maintained without qualification. The last verses, ch. (Joshua 24:29-33) were obviously added at a later time. Some events, such as the capture of Hebron, of Debir, (Joshua 15:13-19) and Judg 1:10-15 Of Leshem, (Joshua 19:47) and Judg 18:7 And the joint occupation of Jerusalem, (Joshua 15:63) and Judg 1:21 Probably did not occur till after Joshua's death. (It was written probably during Joshua's life, or soon after his death (B.C. 1420), and includes his own records, with revision by some other person not long afterward.)


Josiah

+ The son of Amon and Jedidah, succeeded his father B.C. 641, in the eighty years of his age, and reigned 31 years. His history is contained in (2 Kings 22:1; 2 Kings 24:30; 2 Chronicles 34:1; 2 Chronicles 35:1) ... and the first twelve chapters of Jeremiah throw much light upon the general character of the Jews in his day. He began in the eighth year of his reign to seek the Lord; and in his twelfth year, and for six years afterward, in a personal progress throughout all the land of Judah and Israel, he destroyed everywhere high places, groves, images and all outward signs and relics of idolatry. The temple was restored under a special commission; and in the course of the repairs Hilkiah the priest found that book of the law of the Lord which quickened so remarkably the ardent zeal of the king. He was aided by Jeremiah the prophet in spreading through his kingdom the knowledge and worship of Jehovah. The great day of Josiah's life was the day of the passover in the eighteenth year of his reign. After this his endeavors to abolish every trace of idolatry and superstition were still carried on; but the time drew near which had been indicated by Huldah. (2 Kings 22:20) When Pharaoh-necho went from Egypt to Carchemish to carry on his war along the seacoast. Necho reluctantly paused and gave him battle in the valley of Esdraelon. Josiah was mortally wounded, and died before he could reach Jerusalem. He was buried with extraordinary honors. + The son of Zephaniah, at whose house took place the solemn and symbolical crowning of Joshua the high priest. (Zechariah 6:10) (B.C. about 1520.)


Josias

Josiah, king of Judah. (Matthew 1:10,11)


Josibiah

(to whom God gives a dwelling), the father of Jehu, a Simeonite. (1 Chronicles 4:35)


Josiphiah

(whom Jehovah will increase), the father or ancestor of Shelomith, who returned with Ezra. (Ezra 8:10) (B.C. 459.)


Jot

the English form of the Greek iota, i.e., the smallest letter of the Greek alphabet. The Hebrew is yod, or y formed like a comma ('). It is used metaphorically to express the minutest thing.


Jotbah

(goodness), the native place of Meshullemeth, the queen of Manasseh. (2 Kings 21:19)


Jotbath, Or Jotbathah

(goodness), (10:7; Numbers 33:33) a desert station of the Israelites.


Jotham

+ The youngest son of Gideon, (Judges 9:5) who escaped from the massacre of his brethren. (B.C. after 1256.) His parable of the reign of the bramble is the earliest example of the kind. + The son of King Uzziah or Azariah and Jerushah. After administering the kingdom for some years during his father's leprosy, he succeeded to the throne B.C. 758, when he was 25 years old, and reigned 16 years in Jerusalem. He was contemporary with Pekah and with the prophet Isaiah. His history is contained in (2 Kings 15:1) ... and 2Chr 27:1 ... + A descendant of Judah, son of Jahdai. (1 Chronicles 2:47)


Jozabad

+ A captain of the thousands of Manasseh, who deserted to David before the battle of Gilboa. (1 Chronicles 12:20) (B.C. 1053.) + A hero of Manasseh, like the preceding. (1 Chronicles 12:20) + A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C. 726.) + A chief Levite in the reign of Josiah. (2 Chronicles 35:9) + A Levite, son of Jeshua, in the days of Ezra. (Ezra 8:33) (B.C. 459.) Probably identical with No. 7. + A priest of the sons of Pashur, who had married a foreign wife. (Ezra 10:22) + A Levite among those who returned with Ezra and had married foreign wives. He is probably identical with Jozabad the Levite, (Nehemiah 8:7) and with Jozabad who presided over the outer work of the temple. (Nehemiah 11:16) (B.C. 459.)


Jozachar

(whom Jehovah has remembered), one of the murderers of Joash king of Judah. (2 Kings 12:21) The writer of the Chronicles, (2 Chronicles 24:26) calls him [766]Zabad. (B.C. 837.)


Jozadak

(whom Jehovah has made just). (Ezra 3:2,8; 5:2; 10:18; Nehemiah 12:26) The contracted form of Jehozadak.


Jubal

(music), a son of Lamech by Adah, and the inventor of the "harp and organ." (Genesis 4:21)


Jubilee, The Year Of

+ the name.--The name jubilee is derived from the Hebrew jobel, the joyful shout or clangor of trumpets, by which the year of jubilee was announced. + The time of its celebration.--It was celebrated every fiftieth year, marking the half century; so that it followed the seventh sabbatic year, and for two years in succession the land lay fallow. It was announced by the blowing of trumpets on the day of atonement (about the 1st of October), the tenth day of the first month of the Israelites' civil year (the seventh of their ecclesiastical year). + The laws connected with the jubilee.--These embrace three points: (1) Rest for the soil. (Leviticus 25:11,12) The land was to lie fallow, and there was to be no tillage as on the ordinary sabbatic year. The land was not to be sown, nor the vineyards and oliveyards dressed; and neither the spontaneous fruits of the soil nor the produce of the vine and olive was to be gathered, but all was to be left for the poor, the slave, the stranger and the cattle. (Exodus 23:10,11) The law was accompanied by a promise of treble fertility int he sixth year, the fruit of which was to be eaten till the harvest sown in the eighth year was reaped in the ninth. (Leviticus 25:20-22) But the people were not debarred from other sources of subsistence, nor was the year to be spent in idleness. They could fish and hunt, take care of their bees and flocks, repair their buildings and furniture, and manufacture their clothing. (2) Reversion of landed property. "The Israelites had a portion of land divided to each family by lot. This portion of the promised land they held of God, and were not to dispose of it as their property in fee-simple. Hence no Israelite could part with his landed estate but for a term of years only. When the jubilee arrived, it again reverted to the original owners."--Bush. This applied to fields and houses in the country and to houses of the Levites in walled cities; but other houses in such cities, if not redeemed within a year from their sale, remained the perpetual property of the buyer.

(3) The manumission of those Israelites who had become slaves. "Apparently this periodic emancipation applied to every class of Hebrew servants--to him who had sold himself because he had become too poor to provide for his family, to him who had been taken and sold for debt, and to him who had been sold into servitude for crime. Noticeably, this law provides for the family rights of the servant."--Cowles' Hebrew History + The reasons for the institution of the jubilee.--It was to be a remedy for those evils which accompany human society and human government; and had these laws been observed, they would have made the Jewish nation the most prosperous and perfect that ever existed. (1) The jubilee tended to abolish poverty. It prevented large and permanent accumulations of wealth. It gave unfortunate families an opportunity to begin over again with a fair start in life. It particularly favored the poor, without injustice to the rich. (2) It tended to abolish slavery, and in fact did abolish it; and it greatly mitigated it while it existed. "The effect of this law was at once to lift from the heart the terrible incubus of a life-long bondage--that sense of a hopeless doom which knows no relief till death."--Cowles. (3) "As an agricultural people, they would have much leisure; they would observe the sabbatic spirit of the year by using its leisure for the instruction of their families in the law, and for acts of devotion; and in accordance with this there was a solemn reading of the law to the people assembled at the feast of tabernacles."--Smith's larger Dictionary. (4) "This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth." + Mode of celebration.--"The Bible says nothing of the mode of celebration, except that it was to be proclaimed by trumpets, and that it was to be a sabbatic year. Tradition tells us that every Israelite blew nine blasts, so as to make the trumpet literally 'sound throughout the land,' and that from the feast of trumpets or new year till the day of atonement (ten days after), the slaves were neither manumitted to return to their homes, nor made use of by their master, but ate, drank and rejoiced; and when the day of atonement came, the judges blew the trumpets, the slaves were manumitted to go to their homes, and the fields were set free."--McClintock and Strong. + How long observed.--Though very little is said about its observance in the Bible history of the Jews, yet it is referred to, and was no doubt observed with more or less faithfulness, till the Babylonish captivity.--ED.)


Jucal

(powerful), son of Shelemiah. (Jeremiah 38:1)


Juda

+ Son of Joseph, in the genealogy of Christ. (Luke 3:30) + Son of Joanna, or Hananiah. [[767]Hananiah, 8] (Luke 3:26) He seems to be certainly the same person as [768]Abiud in (Matthew 1:13) + One of the Lord's brethren, enumerated in (Mark 6:3) + The patriarch Judah. Sus. 56; (Luke 3:33; Hebrews 7:14; Revelation 5:5; 7:5)


Judaea, Or Judea

(from Judah), a territorial division which succeeded to the overthrow of the ancient landmarks of the tribes of Israel and Judah in their respective captivities. The word first occurs (Daniel 5:13) Authorized Version "Jewry," and the first mention of the "province of Judea" is in the book of Ezra, (Ezra 5:8) It is alluded to in (Nehemiah 11:3) (Authorized Version "Judah"). In the apocryphal books the word "province" is dropped, and throughout them and the New Testament the expressions are "the land of Judea," "Judea." In a wide and more improper sense, the term Judea was sometimes extended to the whole country of the Canaanites, its ancient inhabitants; and even in the Gospels we read of the coasts of Judea "beyond Jordan." (Matthew 19:1; Mark 10:1) Judea was, in strict language, the name of the third district, west of the Jordan and south of Samaria. It was made a portion of the Roman province of Syria upon the deposition of Archelaus, the ethnarch of Judea, in A.D. 6, and was governed by a procurator, who was subject to the governor of Syria.


Judah

(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah's personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph's artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words addressed to him by his father. The families of Judah occupy a position among the tribes similar to that which their progenitor had taken among the patriarchs. The numbers of the tribe at the census at Sinai were 74,600. (Numbers 1:26,27) On the borders of the promised land they were 76,500. (Genesis 26:22) The boundaries and contents of the territory allotted to Judah are narrated at great length, and with greater minuteness than the others, in (Joshua 15:20-63) The north boundary, for the most part coincident with the south boundary of Benjamin, began at the embouchure of the Jordan and ended on the west at Jabneel on the coast of the Mediterranean, four miles south of Joppa. On the east the Dead Sea, and on the west the Mediterranean, formed the boundaries. The southern line is hard to determine, since it is denoted by places many of which have not been identified. It left the Dead Sea at its extreme south end, and joined the Mediterranean at the Wady el-Arish. This territory is in average length about 45 miles, and in average breadth about 50.


Judah, Kingdom Of

Extent.--When the disruption of Solomon's kingdom took place at Shechem, B.C. 975, only the tribe of Judah followed David, but almost immediately afterward the larger part of Benjamin joined Judah. A part, if no all, of the territory of Simeon, (1 Samuel 27:6; 1 Kings 19:3) comp. Josh 19:1 And of Dan, (2 Chronicles 11:10) comp. Josh 19:41,42 Was recognized as belonging to Judah; and in the reigns of Abijah and Asa the southern kingdom was enlarged by some additions taken out of the territory of Ephraim. (2 Chronicles 13:19; 15:8; 17:2) It is estimated that the territory of Judah contained about 3450 square miles. Advantages.--The kingdom of Judah possessed many advantages which secured for it a longer continuance than that of Israel. A frontier less exposed to powerful enemies, a soil less fertile, a population hardier and more united, a fixed and venerated centre of administration and religion, a hereditary aristocracy in the sacerdotal caste, an army always subordinate, a succession of kings which no revolution interrupted; so that Judah survived her more populous and more powerful sister kingdom by 135 years, and lasted from B.C. 975 to B.C. 536. History--The first three kings of Judah seem to have cherished the hope of re-establishing their authority over the ten tribes; for sixty years there was war between them and the kings of Israel. The victory achieved by the daring Abijah brought to Judah a temporary accession of territory. Asa appears to have enlarged it still further. Hanani's remonstrance, (2 Chronicles 16:7) prepares us for the reversal by Jehoshaphat of the policy which Asa pursued toward Israel and Damascus. A close alliance sprang up with strange rapidity between Judah and Israel. Jehoshaphat, active and prosperous, commanded the respect of his neighbors; but under Amaziah Jerusalem was entered and plundered by the Israelites. Under Uzziah and Jotham, Judah long enjoyed prosperity, till Ahaz became the tributary and vassal of Tiglath-pileser. Already in the fatal grasp of Assyria, Judah was yet spared for a checkered existence of almost another century and a half after the termination of the kingdom of Israel. The consummation of the ruin came upon its people in the destruction of the temple by the hand of Nebuzaradan, B.C. 536. There were 19 kings, all from the family of David. (Population.--We have a gage as to the number of the people at different periods in the number of soldiers. If we estimate the population at four times the fighting men, we will have the following table: King...Date ... Soldiers ... Population David...B.C. 1056-1015 ... 500,000 ... 2,000,000 Rehoboam...975-957 ... 180,000 ... 720,000 Abijah...957-955 ... 400,000 ... 1,600,000 Asa...955-914 ... 500,000 ... 2,000,000 Jehoshaphat...914-889 ... 1,160,000 ... 4,640,000 Amaziah...839-810 ... 300,000 ... 1,200,000 -ED.)


Judas

surnamed Barsabas, a leading member of the apostolic church at Jerusalem, (Acts 15:22) endued with the gift of prophesy, ver. (Acts 15:32) chosen with Silas to accompany Paul and Barnabas as delegates to the church at Antioch. (A.D. 47.) Later, Judas went back to Jerusalem.

the Greek form of the Hebrew name Judah, occurring in the LXX, and the New Testament.

+ The patriarch Judah. (Matthew 1:2,3) + A man residing at Damascus, in "the street which is called Straight," in whose house Saul of Tarsus lodged after his miraculous conversion. (Acts 9:11)


Judas Iscariot

(Judas of Kerioth). He is sometimes called "the son of Simon," (John 6:71; 13:2,26) but more commonly ISCARIOTES. (Matthew 10:4; Mark 3:19; Luke 6:16) etc. The name Iscariot has received many interpretations more of less conjectural. The most probable is from Ish Kerioth, i.e. "man of Kerioth," a town in the tribe of Judah. (Joshua 15:25) Of the life of Judas before the appearance of his name in the lists of the apostles we know absolutely nothing. What that appearance implies, however, is that he had previously declared himself a disciple. He was drawn, as the others were, by the preaching of the Baptist, or his own Messianic hopes, or the "gracious words" of the new Teacher, to leave his former life, and to obey the call of the Prophet of Nazareth. The choice was not made, we must remember, without a provision of its issue. (John 6:64) The germs of the evil, in all likelihood, unfolded themselves gradually. The rules to which the twelve were subject in their first journey, (Matthew 10:9,10) sheltered him from the temptation that would have been most dangerous to him. The new form of life, of which we find the first traces in (Luke 8:3) brought that temptation with it. As soon as the twelve were recognized as a body, travelling hither and thither with their Master, receiving money and other offerings, and redistributing what they received to the poor, it became necessary that some one should act as the steward and almoner of the small society, and this fell to Judas. (John 12:6; 13:29) The Galilean or Judean peasant found himself entrusted with larger sums of money than before, and with this there came covetousness, unfaithfulness, embezzlement. Several times he showed his tendency to avarice and selfishness. This, even under the best of influences, grew worse and worse, till he betrayed his Master for thirty pieces of silver. (Why was such a man chosen to be one of the twelve?-- (1) There was needed among the disciples, as in the Church now, a man of just such talents as Judas possessed,--the talent for managing business affairs. (2) Though he probably followed Christ at first from mixed motives, as did the other disciples, he had the opportunity of becoming a good and useful man. (3) It doubtless was included in God's plans that there should be thus a standing argument for the truth and honesty of the gospel; for if any wrong or trickery had been concealed, it would have been revealed by the traitor in self-defence. (4) Perhaps to teach the Church that God can bless and the gospel can succeed even though some bad men may creep into the fold. What was Judas' motive in betraying Christ?-- (1) Anger at the public rebuke given him by Christ at the supper in the house of Simon the leper. (Matthew 26:6-14) (2) Avarice, covetousness, the thirty pieces of silver. (John 12:6) (3) The reaction of feeling in a bad soul against the Holy One whose words and character were a continual rebuke, and who knew the traitors heart. (4) A much larger covetousness,--an ambition to be the treasurer, not merely of a few poor disciples, but of a great and splendid temporal kingdom of the Messiah. He would hasten on the coming kingdom by compelling Jesus to defend himself. (5) Perhaps disappointment because Christ insisted on foretelling his death instead of receiving his kingdom. He began to fear that there was to be no kingdom, after all. (6) Perhaps, also, Judas "abandoned what seemed to him a failing cause, and hoped by his treachery to gain a position of honor and influence in the Pharisaic party." The end of Judas.-- (1) Judas, when he saw the results of his betrayal, "repented himself." (Matthew 27:3-10) He saw his sin in a new light, and "his conscience bounded into fury." (2) He made ineffectual struggles to escape, by attempting to return the reward to the Pharisees, and when they would not receive it, he cast it down at their feet and left it. (Matthew 27:5) But, (a) restitution of the silver did not undo the wrong; (b) it was restored in a wrong spirit,--a desire for relief rather than hatred of sin; (c) he confessed to the wrong party, or rather to those who should have been secondary, and who could not grand forgiveness; (d) "compunction is not conversion." (3) The money was used to buy a burial-field for poor strangers. (Matthew 27:6-10) (4) Judas himself, in his despair, went out and hanged himself, (Matthew 27:5) at Aceldama, on the southern slope of the valley of Hinnom, near Jerusalem, and in the act he fell down a precipice and was dashed into pieces. (Acts 1:18) "And he went to his own place." (Acts 1:25) "A guilty conscience must find neither hell or pardon." (5) Judas' repentance may be compared to that of Esau. (Genesis 27:32-38; Hebrews 12:16,17) It is contrasted with that of Peter. Judas proved his repentance to be false by immediately committing another sin, suicide. Peter proved his to be true by serving the Lord faithfully ever after.--ED.)


Judas Of Galilee

the leader of a popular revolt "in the days of the taxing" (i.e. the census, under the prefecture of P. Sulp. Quirinus, A.D. 6, A.U.C. 759), referred to by Gamaliel in his speech before the Sanhedrin. (Acts 5:37) According to Josephus, Judas was a Gaulonite of the city of Gamala, probably taking his name of Galilean from his insurrection having had its rise in Galilee. The Gaulonites, as his followers were called, may be regarded as the doctrinal ancestors of the Zealots and Sicarii of later days.


Judas, The Lords Brother

Among the brethren of our Lord mentioned by the people of Nazareth. (Matthew 13:55; Mark 6:3) Whether this and the Jude above are the same is still a disputed point.


Jude, Epistle Of

Its author was probably Jude, one of the brethren of Jesus, the subject of the preceding article. There are no data from which to determine its date or place of writing, but it is placed about A.D. 65. The object of the epistle is plainly enough announced ver. 3; the reason for this exhortation is given ver.

+ The remainder of the epistle is almost entirely occupied by a minute depiction of the adversaries of the faith. The epistle closes by briefly reminding the readers of the oft-repeated prediction of the apostles--among whom the writer seems not to rank himself--that the faith would be assailed by such enemies as he has depicted, vs. (Jude 1:17-19) exhorting them to maintain their own steadfastness in the faith, vs. (Jude 1:20,21) while they earnestly sought to rescue others from the corrupt example of those licentious livers, vs. (Jude 1:22,23) and commending them to the power of God in language which forcibly recalls the closing benediction of the epistle to the Romans. vs. (Jude 1:24,25) cf. Roma 16:25-27 This epistle presents one peculiarity, which, as we learn from St. Jerome, caused its authority to be impugned in very early times--the supposed citation of apocryphal writings. vs. (Jude 1:9,14,15) The larger portion of this epistle, vs. (Jude 1:3-16) is almost identical in language and subject with a part of the Second Epistle of Peter. (2 Peter 2:1-19)


Jude, Or Judas

called also LEBBEUS and [770]Thaddeus, Authorized Version "Judas the brother of James," one of the twelve apostles. The name of Jude occurs only once in the Gospel narrative. (John 14:22; Matthew 10:3; Mark 3:18; Luke 6:16; John 14:22; Acts 1:13) Nothing is certainly known of the later history of the apostle. Tradition connects him with the foundation of the church at Edessa.


Judges

The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king, after the pattern of the surrounding nations. The following is a list of judges, whose history is given under their respective names:-- First servitude, to Mesopotamia-- 8 years. First judge: Othniel. 40 years. Second servitude, to Moab-- 18 years. Second judge: Ehud; 80 years. Third judge: Shamgar.--- Third servitude, to Jabin and Sisera-- 20 years. Fourth judge: Deborah and Barak. 40 years. Fourth servitude, to Midian-- 7 years. Fifth judge: Gideon; 40 years. Sixth judge: Abimelech; 3 years. Seventh judge: Tola; 23 years. Eighth judge: Jair. 22 years. Fifth servitude, to Ammon-- 18 years. Ninth judge: Jephthah; 6 years. Tenth judge: Ibzan; 7 years. Eleventh judge: Elon; 10 years. Twelfth judge: Abdon. 8 years. Sixth servitude, to the Philistines-- 40 years. Thirteenth judge: Samson 20 years. Fourteenth judge: Eli; 40 years. Fifteenth judge: Samuel. More than likely some of these ruled simultaneously. On the chronology of the judges, see the following article.


Judges, Book Of

of which the book or Ruth formed originally a part, contains a history from Joshua to Samson. The book may be divided into two parts:--

+ Chs. 1-16. We may observe in general on this portion of the book that it is almost entirely a history of the wars of deliverance. + Chs. 17-21. This part has no formal connection with the preceding, and is often called an appendix. The period to which the narrative relates is simply marked by the expression, "when there was no king in Israel." ch. (Judges 19:1; 18:1) It records-- (a) The conquest of Laish by a portion of the tribe of Dan, and the establishment there of the idolatrous worship of Jehovah already instituted by Micah in Mount Ephraim. (b) The almost total extinction of the tribe of Benjamin. Chs. 17-21 are inserted both as an illustration of the sin of Israel during the time of the judges and as presenting a contrast with the better order prevailing in the time of the kings. The time commonly assigned to the period contained in this book is 299 years. The dates given in the last article amount to 410 years, without the 40 years of Eli; but in (1 Kings 6:1) the whole period from the exodus to the building of the temple is stated as 480 years. But probably some of the judges were contemporary, so that their total period is 299 years instead of 410. Mr. Smith in his Old Testament history gives the following approximate dates: Periods...Years-- Ending about B.C.: + From the exodus to the passage of Jordan...40-- 1451. + To the death of Joshua and the surviving elders...[40]-- 1411. + Judgeship of Othniel...40-- 1371. 4,5. Judgeship of Ehud (Shamgar included)...80-- 1291. + Judgeship of Deborah and Barak...40-- 1251. + Judgeship of Gideon...40-- 1211. 8,9. Abimelech to Abdon, total...[80]-- 1131. + Oppression of the Philistines, contemporary with the judgeships of Eli, Samson (and Samuel?)...40-- 1091. + Reign of Saul (including perhaps Samuel)...40-- 1051. + Reign of David...40-- 1011. Total...480. On the whole, it seems safer to give up the attempt to ascertain the chronology exactly.


Judgment Hall

The word praetorium is so translated five times in the Authorized Version of the New Testament, and in those five passages it denotes two different places.

+ In (John 18:28,33; 19:9) it is the residence which Pilate occupied when he visited Jerusalem. The site of Pilate's praetorium in Jerusalem has given rise to much dispute, some supposing it to be the palace of King Herod, others the tower of Antonia; but it was probably the latter, which was then and long afterward the citadel of Jerusalem. + In (Acts 23:35) Herod's judgment hall or praetorium in Caesarea was doubtless a part of that magnificent range of buildings the erection of which by King Herod is described in Josephus. The word "palace," or "Caesar's court." in the Authorized Version of (Philemon 1:13) is a translation of the same word praetorium. It may here have denoted the quarter of that detachment of the praetorian guards which was in immediate attendance upon the emperor, and had barracks in Mount Palatine at Rome.


Judith

+ The daughter of Beeri the Hittite, and wife of Esau. (Genesis 26:34) (B.C. 1797.) + The heroine of the apocryphal book which bears her name, who appears as an ideal type of piety, Judith 8:6, beauty, ch. 11:21, courage and chastity. ch. 16:22 ff.


Judith, The Book Of

one of the books of the Apocrypha, belongs to the earliest specimens of historical fiction. As to its authorship it belongs to the Maccabean period, B.C. 175-135, which it reflects not only in its general spirit, but even in its smaller traits.


Julia

(feminine of Julius), a Christian woman at Rome, probably the wife of Philologus, in connection with whom she is saluted by St. Paul. (Romans 16:15) (A.D. 55.)


Julius

(soft-haired), the centurion of "Augustus' band," to whose charge St. Paul was delivered when he was sent prisoner from Caesarea to Rome. (Acts 27:1,3) (A.D. 60.)


Junia

(belonging to Juno), a Christian at Rome, mentioned by St. Paul as one of his kinsfolk and fellow prisoners, of note among the apostles, and in Christ before St. Paul. (Romans 16:7) (A.D. 55).


Junias

Revised Version for [771]Junia above. It is the more literal form.


Juniper

(1 Kings 19:4,5; Job 30:4; Psalms 120:4) a sort of broom, Genista monosperma, G. raetam of Forskal, answering to the Arabic rethem . It is very abundant in the desert of Sinai, and affords shade and protection, in both heat and storm, to travellers. The rethem is a leguminous plant, and bears a white flower. It is found also in Spain. It is an erect shrub, with no main trunk, but many wand-like, slender branches, and is sometimes twelve feet high. Its use is very great in stopping the sand.--ED.)


Jupiter

(a father that helps), the Greek Zeus. The Olympian Zeus was the national god of the Hellenic race, as well as the supreme ruler of the heathen world, and as such formed the true opposite to Jehovah. Jupiter or Zeus is mentioned in two passages of the New Testament, on the occasion of St. Paul's visit to Lystra, (Acts 14:12,13) where the expression "Jupiter, which was before their city," means that his temple was outside the city. Also in (Acts 19:35)


Jushabhesed

(whose love is returned), son of Zerubbabel. (1 Chronicles 3:20)


Justus

+ A surname of Joseph, called Barsabas. (Acts 1:23) (A.D. 30.) + A Christian at Corinth, with whom St. Paul lodged. (Acts 18:7) (A.D. 49.) (Given in the Revised Version as [772]Titus Justus JUSTUS; and it is possible that he may be the same person as Titus the companion of Paul.) + A surname of Jesus, a friend of St. Paul. (Colossians 4:11) (A.D. 57.)


Juttah

(stretched out), a city in the mountain region of Judah, in the neighborhood of Maon and Carmel. (Joshua 15:55) The place is now known as Yutta .


Kabzeel

(gathered by God), one of the "cities" of the tribe of Judah, (Joshua 15:21) the native place of the great hero Benaiah ben-Jehoiada. (2 Samuel 23:20; 1 Chronicles 11:22) After the captivity it was reinhabited by the Jews, and appears as Jekabzeel.


Kadesh, Kadeshbarnea

(Kadesh means holy ; it is the same word as the Arabic name of Jerusalem, el-Khuds . Barnea means, desert of wandering.) This place, the scene of Miriam's death, was the farthest point which the Israelites reached in their direct road to Canaan; it was also that whence the spies were sent, and where, on their return, the people broke out into murmuring, upon which their strictly penal term of wandering began. (Numbers 13:3,26; 14:29-33; 20:1; 2:14) It is probable that the term "Kadesh," though applied to signify a "city," yet had also a wider application to a region in which Kadesh-meribah certainly, and Kadesh-barnea probably, indicates a precise spot. In (Genesis 14:7) Kadesh is identified with En-mishpat, the "fountain of judgment." It has been supposed, from (Numbers 13:21,26) and Numb 20:1 ... that there were two places of the name of Kadesh, one in the wilderness of Paran and the other in that of Zin; but it is more probable that only one place is meant, and that Zin is but a part of the great desert of Paran. (There has been much doubt as to the exact site of Kadesh; but Rev. H. Clay Trumbull of Philadelphia, visiting the spot in 1881, succeeded in rendering almost certain that the site of Kadesh is Ain Kadis (spelled also Gadis and Quadis); "the very same name, letter for letter in Arabic and Hebrew, with the scriptural fountain of Kadesh--the 'holy fountain,' as the name means-- which gushed forth when Moses smote the rock." It lies 40 miles south of Beersheba and 165 northeast of Horeb, immediately below the southern border of Palestine. It was discovered in 1842 by the Rev. J. Rowlands of Queen's College, Cambridge, England, whose discovery was endorsed by the great German geographer Ritter, by E.S. Palmer in his "Desert of the Exodus," and by the "Imperial Bible Dictionary." Dr. Trumbull thus describes it:--"It is an extensive oasis, a series of wells, the water of which flows out from under such an overhanging cliff as is mentioned in the Bible story; and it opens into a vast plain or wadi large enough to have furnished a camping-ground for the whole host of Israel. Extensive primitive ruins are on the hills near it. The plain or wadi, also called Quadis, is shut in by surrounding hills so as to make it a most desirable position for such a people as the Israelites on the borders of hostile territory--such a position as leaders like Moses and Joshua would have been likely to select." "It was carpeted with grass and flowers. Fig treed laden with fruit were against its limestone hillsides. Shrubs in richness and variety abounded. Standing out from the mountain range at the northward of the beautiful oasis amphitheater was the 'large single mass or small hill of solid rock' which Rowlands looked at as the cliff (sela) smitten by Moses to cause it to 'give forth its water' when its flowing had ceased. From beneath this cliff came the abundant stream. A well, walled up with timeworn limestone blocks, was the first receptacle of the water. Not far from this was a second well similarly walled, supplied from the same source. Around both these wells were ancient watering-troughs of limestone. Several pools, not walled up, where also supplied from the stream. The water was clear and sweet and abundant. Two of the pools were ample for bathing."--ED.)


Kadmiel

(before God), one of the Levites who with his family returned from Babylon with Zerubbabel. (Ezra 2:40; Nehemiah 7:43) He and his house are mentioned in history on three occasions - (Ezra 3:9; Nehemiah 9:4,5; 10:9) (B.C. 535-410.)


Kadmonites

(Orientals), The, a people named in (Genesis 15:19) only; one of the nations who at that time occupied the land (Canaan) promised to the descendants of Abram. The name is probably a synonym for the Bene-Kedem--the "children of the East."


Kallai

(swift servant of Jehovah), a priest in the days of Joiakim the son of Jeshua. He represented the family of Sallai. (Nehemiah 12:20) (B.C. after 536.)


Kanah

+ One of the places which formed the landmarks of the boundary of Asher; apparently next to Zidon-rabbah, or "great Zidon." (Joshua 19:28) + The river, a stream falling into the Mediterranean, which formed the division between the territories of Ephraim and Manasseh, the former on the sought, the latter on the north. (Joshua 16:8; 17:9)


Kareah

(bald), the father of Johanan and Jonathan, who supported Gedaliah's authority and avenged his murder. (Jeremiah 40:8,13,15,16; 41:11,13,14,16; 42:1,8; 43:2,4,5) (B.C. before 588.)


Karkaa, Or Karkaa

(foundation), one of the landmarks on the south boundary of the tribe of Judah. (Joshua 15:3) Its site is unknown.


Karkor

(foundation), the place in which Zebah and Zalmunna were again routed by Gideon, (Judges 8:10) must have been on the east of Jordan.


Kartah

(city), a town of Zebulun, allotted to the Merarite Levites. (Joshua 21:34)


Kartan

(double city), a city of Naphtali, allotted to the Gershonite Levites. (Joshua 21:32) in the parallel list of (1 Chronicles 6:1) the name appears, ver (1 Chronicles 6:76) in the more expanded form of KIRJATHAIM.


Kattath

(small), one of cities of the tribe of Zebulun. (Joshua 19:15)


Kedar

(dark-skinned), the second in order of the sons of Ishmael, (Genesis 25:13; 1 Chronicles 1:29) and the name of a great tribe of Arabs settled on the northwest of the peninsula and on the confines of Palestine. The "glory of Kedar" is recorded by the prophet Isaiah, (Isaiah 21:13-17) in the burden upon Arabia; and its importance may also be inferred from the "princes of Kedar" mentioned by Ezekiel, (Ezekiel 27:21) as well as the pastoral character of the tribe. They appear also to have been, like the wandering tribes of the present day, "archers" and "mighty men." (Isaiah 21:17) comp. Psal 120:5 That they also settled in villages or towns we find from Isaiah. (Isaiah 42:11) The tribe seems to have been one of the most conspicuous of all the Ishmaelite tribes, and hence the rabbins call the Arabians universally by this name.


Kedemah

(eastward), the youngest of the sons of Ishmael. (Genesis 25:15; 1 Chronicles 1:31)


Kedemoth

(beginnings), one of the towns in the district east of the Dead Sea allotted to the tribe of Reuben, (Joshua 13:18) given by the Merarite Levites. (Joshua 21:37; 1 Chronicles 6:79) It possibly conferred its name on the "wilderness," or uncultivated pasture land, "of Kedemoth." (Numbers 21:33; 2:26,27) etc.


Kedesh

+ In the extreme south of Judah, (Joshua 15:23) same as Kadesh and Kadesh-barnea. + A city of Issachar, allotted to the Gershonite Levites. (1 Chronicles 6:72) The Kadesh mentioned among the cities whose kings were slain by Joshua, (Joshua 12:22) in company with Megiddo and Jokneam of Carmel, would seem to have been this city of Issachar. + Kedesh; also Kedesh in Galilee; and once, (Judges 4:6) Kedesh-naphtali, one of the fortified cities of the tribe of Naphtali, named between Hazor and Edrei, (Joshua 19:37) appointed as a city of refuge, and allotted with its "suburbs" to the Gershonite Levites. (Joshua 20:7; 21:32; 1 Chronicles 6:76) It was the residence of Barak, (Judges 4:6) and there he and Deborah assembled the tribes of Zebulun and Naphtali before the conflict, being probably, as its name implies, a "holy place" of great antiquity. It was taken by Tiglath-pileser in the reign of Pekah. (2 Kings 15:29) It is identified with the village Kades, which lies four miles to the northwest of the upper part of the Sea of Merom.


Kedron

properly Kidron. [[773]Kidron, Or Kedron]


Kehelathah

(assembly), a desert encampment of the Israelites, (Numbers 33:22) of which nothing is known.


Keilah

(fortress), a city of the Shefelah, or lowland district of Judah. (Joshua 15:44) Its main interest consists in its connection with David. (1 Samuel 23:7-13) It is represented by Kila, a site with ruins, on the lower road from Beit Jibria to Hebron.


Keilah The Garmite

apparently a descendant of the great Caleb. (1 Chronicles 4:19) There is no apparent connection with the town Keilah.


Kelaiah

(swift messenger of Jehovah) = [775]Kelita. (Ezra 10:23)


Kelita

(assembly), one of the Levites who returned with Ezra. (Ezra 10:23) He assisted in expounding the law. (Nehemiah 8:7) and signed the covenant with Nehemiah. (Nehemiah 10:10) (B.C. 459-410).


Kemuel

+ The son of Nahor by Milcah, and father of Aram. (Genesis 22:21) (B.C. 1925.) + The son of Shiptan, and prince of the tribe of Ephraim; one of the twelve men appointed by Moses to divide the land of Canaan. (Numbers 34:24) + A Levite, father of Hashabiah, prince of the tribe in the reign of David. (1 Chronicles 27:17) (B.C. 1014.)


Kenan

(possession) = [776]Cainan, the son of Enos. (1 Chronicles 1:2)


Kenath

(possession), one of the cities on the east of Jordan, with its "daughter-towns" (Authorized Version "villages") taken possession of by a certain Nobah, who then called it by his own name, (Numbers 32:42)


Kenaz

+ Son of Eliphaz the son of Esau. He was one of the dukes of Edom. (Genesis 36:15,42; 1 Chronicles 1:53) + One of the same family, a grandson of Caleb, according to (1 Chronicles 4:15) (where see margin).


Kenezite

or Ken'izzite (descendant of Kenaz), (Genesis 15:19) an Edomitish tribe. (Numbers 32:12; Joshua 14:6,14)


Kenite, The

and Ken'ites (smiths), The, inhabited the rocky and desert region between southern Palestine and the mountains of Sinai, east of the Gulf of Akabah. They were a branch of the larger nation of Midian,--from the fact that Jethro, who in Exodus (see (Exodus 2:15,16; 4:19) etc.) is represented as dwelling in the land of Midian, and as priest or prince of that nation, is in (Judges 1:16; 4:11) as distinctly said to have been a Kenite. The important services rendered by the sheikh of the Kenites to Moses during a time of great pressure and difficulty were rewarded by the latter with a promise of firm friendship between the two peoples. They seem to have accompanied the Hebrews during their wanderings, (Numbers 24:21,22; Judges 1:16) comp. 2Chr 28:15 But, the wanderings of Israel over, they forsook the neighborhood of the towns and betook themselves to freer air,--to "the wilderness of Judah, which is to the south of Arad." (Judges 1:16) But one of the sheikhs of the tribe, Heber by name, had wandered north instead of south. (Judges 4:11) The most remarkable development of this people is to be found in the sect or family of the Rechabites.


Kerenhappuch

(the horn of beauty), the youngest of the daughters of Job, born to him during the period of his reviving prosperity. (Job 42:14)


Kerioth

+ A name which occurs among the lists of the towns in the southern district of Judah. (Joshua 15:25) Supposed by some to have been the birthplace of Judas Iscariot. + A city of Moab, named by Jeremiah only, (Jeremiah 48:24)


Keros

(curved), one of the Nethinim, whose descendants returned with Zerubbabel. (Ezra 2:44; Nehemiah 7:47)


Kettle

a vessel for culinary or sacrificial purposes. (1 Samuel 2:14) The Hebrew word is also rendered "basket" in (Jeremiah 24:2) "caldron" in (2 Chronicles 35:13) and "pot" in (Job 41:20)


Keturah

(incense), the wife of Abraham after the death of Sarah. (Genesis 25:1; 1 Chronicles 1:32) (B.C. 1860.)


Key

The key of a native Oriental lock is a piece of wood, from seven inches to two feet in length, fitted with the wires or short nails, which, being inserted laterally into the hollow bolt which serves as a lock, raises other pins within the staple so as to allow the bolt to be drawn back. (Keys were sometimes of bronze or iron, and so large that one was as much as a man could carry. They are used in Scripture as a symbol of authority and power. Giving keys to a person signifies the intrusting of him with an important charge. (Matthew 16:19) In England in modern times certain officers of the government receive, at their induction into office, a golden key.--ED.)


Kezia

(cassia), the second of the daughters of Job born to him after his recovery. (Job 42:14) (B.C. 1950.)


Keziz

(cut off), The valley of, one of the "cities" of Benjamin, (Joshua 18:21) and the eastern border of the tribe.


Kibrothhattaavah

i.e. as in the margin, the graves of lust, a station of the Israelites in the wilderness, where, growing tired of manna and desiring flesh, they murmured, and God sent them quails in great abundance, but smote great numbers of them with a plague and they died. It is about three days journey from Sinai, and near the Gulf of Akabah and the Wady el Hudherah (Hazeroth.)


Kibzaim

(two heaps), a city of Mount Ephraim, given up with its "suburbs" to the Kohathite Levites. (Joshua 21:22) In the parallel list of (1 Chronicles 6:1) JOKBEAM is substituted for Kibzaim. ver. (1 Chronicles 6:68)


Kidron, Or Kedron

(turbid), The brook, a torrent or valley, not a "brook," or, as in the margin of Revised Version, "ravine;" Gr. winter torrent. It was close to Jerusalem, between the city and the Mount of Olives. it is now commonly known as the "valley of Jehoshaphat." The channel of the valley of Jehoshaphat is nothing more than the dry bed of a wintry torrent, bearing marks of being occasionally swept over by a large volume of water. It was crossed by David in his flight, (2 Samuel 15:23) comp. 2Sam 15:30 And by our Lord on his way to Gethsemane. (John 18:1) comp. Mark 14:26; Luke 22:39 The distinguishing peculiarity of the Kidron valley--mentioned in the Old Testament-- is the impurity which appears to have been ascribed to it. In the time of Josiah it was the common cemetery of the city. (2 Kings 23:6) comp. Jere 26:23


Kine

the plural of cow. [See [779]Bull, Bullock]


King

"a chief ruler, one invested with supreme authority over a nation, tribe or country."--Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor unless they placed themselves under the sway of a king, like surrounding nations. The original idea of a Hebrew King was twofold: first, that he should lead the people to battle in time of war; and, a second, that he should execute judgment and justice to them in war and in peace. (1 Samuel 8:20) In both respects the desired end was attained. Besides being commander-in-chief of the army, supreme judge, and absolute master, as it were, of the lives of his subjects, the king exercised the power of imposing taxes on them, and of exacting from them personal service and labor. In addition to these earthly powers, the king of Israel had a more awful claim to respect and obedience. He was the vicegerent of Jehovah, (1 Samuel 10:1; 16:13) and as it were his son, if just and holy. (2 Samuel 7:14; Psalms 2:6,7; 89:26,27) he had been set apart as a consecrated ruler. Upon his dead had been poured the holy anointing oil, which had hitherto been reserved exclusively for the priests of Jehovah. He had become, in fact, emphatically "the Lord's anointed." He had a court of Oriental magnificence. The king was dressed in royal robes, (1 Kings 22:10; 2 Chronicles 18:9) his insignia were, a crown or diadem of pure gold, or perhaps radiant with precious gems, (2 Samuel 1:10; 12:30; 2 Kings 11:12; Psalms 21:3) and a royal sceptre. Those who approached him did him obeisance, bowing down and touching the ground with their foreheads, (1 Samuel 24:8; 2 Samuel 19:24) and this was done even by a king's wife, the mother of Solomon. (1 Kings 1:16) His officers and subjects called themselves his servants or slaves. He had a large harem, which was guarded by eunuchs. The law of succession to the throne is somewhat obscure, but it seems most probable that the king during his lifetime named his successor. At the same time, if no partiality for a favorite wife or son intervened, there would always be a natural bias of affection in favor of the eldest son.


Kings

of Judah and Israel. For the list see table at the end of this volume.


Kings, First And Second Books Of

originally only one book in the Hebrew canon, from in the LXX. and the Vulgate the third and fourth books of Kings (the books of Samuel being the first and second). It must be remembered that the division between the books of Kings and Samuel is equally artificial, and that in point of fact the historical books commencing with Judges and ending with 2Kings present the appearance of one work, giving a continuous history of Israel from the time of Joshua to the death of jehoiachin. The books of Kings contain the history from David's death and Solomon's accession to the destruction of the kingdom of Judah and the desolation of Jerusalem, with a supplemental notice of an event that occurred after an interval of twenty-six years--viz., the liberation of Jehoiachin from his prison at Babylon--and a still further extension to Jehoiachin's death, the time of which is not known, but which was probably not long after his liberation. The history therefore comprehends the whole time of the Israelitish monarchy, exclusive of the reigns of Saul and David. As regards the affairs of foreign nations and the relation of Israel to them, the historical notices in these books, though in the earlier times scanty, are most valuable, and in striking accord with the latest additions to our knowledge of contemporary profane history. A most important aid to a right understanding of the history in these books, and to the filling up of its outline, is to be found in the prophets, and especially in Isaiah and Jeremiah. Time when written.--They were undoubtedly written during the period of the captivity, probably after the twenty-sixth year. Authorship.--As regards the authorship of the books, but little difficulty presents itself. The Jewish tradition which ascribes them to Jeremiah is borne out by the strongest internal evidence, in addition to that of the language. Sources of information.--There was a regular series of state annals for both the kingdom of Judah and that of Israel, which embraced the whole time comprehended in the books of Kings, or at least to the end of the reign of Jehoiakim. (2 Kings 24:5) These annals are constantly cited by name as "the book of the acts of Solomon," (1 Kings 11:41) and after Solomon "the book of the Chronicles of the Kings of Judah" or "Israel," e.g. (1 Kings 14:29; 15:7; 16:5,14,20; 2 Kings 10:34; 24:5) etc.; and it is manifest that the author of Kings had them both before him while he drew up his history, in which the reigns of the two kingdoms are harmonized and these annals constantly appealed to. But in addition to these national annals, there, were also extant, at the time that the books of Kings were compiled, separate works of the several prophets who had lived in Judah and Israel. Authority.--Their canonical authority having never been disputed, it is needless to bring forward the testimonies to their authenticity which may be found in Josephus, Eusebius, jerome, Augustine, etc. They are reckoned among the prophets, in the threefold division of the Holy Scriptures; a position in accordance with the supposition that they were compiled by Jeremiah, and contain the narratives of the different prophets in succession. They are frequently cited by our Lord and by the apostles.


Kir

(fortress) is mentioned by Amos, (Amos 9:7) as the land from which the Syrians (Aramaeans) were once "brought up;" i.e. apparently as the country where they had dwelt before migrating to the region north of Palestine. (A difference of opinion exists in regard to the position of Kir, since some suppose it to be identical with Carma, a city of Media, in the south, on the river Mardus; others place it in Armenia, on the river Kar.--ED.)


Kir Of Moab

(fortress of Moab), one of the two chief strongholds of Moab, the other being Ar of Moab. The name occurs only in (Isaiah 15:1) though the place is probably referred to under the names of Kir-heres, Kir-harseth, etc. It is almost identical with the name Kerak, by which the site of an important city in a high and very strong position at the southeast of the Dead Sea is known at this day. Its situation is truly remarkable. It is built upon the top of a steep hill, surrounded by a deep and narrow valley, which again is completely enclosed by mountains rising higher than the town and overlooking it on all sides.


Kirharaseth

(brick fortress), (2 Kings 3:25) Kir-ha'resh, (Isaiah 16:11) Kir-har'es, (Jeremiah 48:31,36) These four names are all applied to one place, probably [780]Kir Of Moab OF MOAB, which see.


Kiriah

apparently an ancient or archaic word, meaning a city or town. It may be compared to the word "burg" or "bury" in our own language. Closely related to Kiriah is Kereth, apparently a Phoenician form, which occurs occasionally. (Job 29:7; Proverbs 8:3) As a proper name it appears in the Bible under the forms of Kerioth, Kartah, Kartan, besides those immediately following.


Kirioth

(two cities), a place in Moab the palaces of which were threatened by Amos with destruction by fire, (Amos 2:2) unless indeed the word means simply "the cities," which is probably the case also in (Jeremiah 48:4)


Kirjath

(a city), the last of the cities enumerated as belonging to the tribe of Benjamin, (Joshua 18:28) probably identical with the better-known place Kirjath-jearim.


Kirjatharba

(the city of Arba), an early name of the city which after the conquest is generally known as [781]Hebron. (Joshua 14:15; Judges 1:10) The identity of Kirjath-arba with Hebron is constantly asserted. (Genesis 23:2; 35:27; Joshua 14:15; 15:13,54; 20:7; 21:11)


Kirjatharim

(city of forests), an abbreviated form of the name Kirjath-jearim, which occurs only in (Ezra 2:25)


Kirjathhuzoth

(city of streets), a place to which Balak accompanied Balaam immediately after his arrival in Moab, (Numbers 22:39) and which is nowhere else mentioned. It appears to have lain between the Arnon (Wady Mojeb) and Bamoth-baal. Comp. vs. (Numbers 22:36) and Numb 22:41


Kirjathjearim

(the city of forests), first mentioned as one of the four cities of the Gibeonites, (Joshua 9:17) it next occurs as one of the landmarks of the northern boundary of Judah, ch (Joshua 15:9) and as the point at which the western and southern boundaries of Benjamin coincided, ch. (Joshua 18:14,15) and in the last two passages we find that it bore another, perhaps earlier, name--that of the great Canaanite deity Baal, namely [782]Baalah and KIRJATH-BAAL. At this place the ark remained for twenty years. (1 Samuel 7:2) At the close of that time Kirjath-jearim lost its sacred treasure, on its removal by David to the house of Obed-edom the Gittite. (1 Chronicles 13:5,6; 2 Chronicles 1:4; 2 Samuel 6:2) etc. To Eusebius and Jerome it appears to have been well known. They describe it as a village at the ninth mile between Jerusalem and Diospolis (Lydda). These requirements are exactly fulfilled in the small modern village of Kuriet-el-Enab--now usually known as Abu Gosh, from the robber chief whose headquarters it was--on the road from Jaffa and Jerusalem.


Kirjathsepher

(city of books). (Joshua 15:15,16; Judges 1:11,12) [[784]Debir]


Kish

+ The father of Saul; a Benjamite of the family of Matri. (B.C. 1095.) + Son of Jehiel and uncle to the preceding. (1 Chronicles 9:36) + A Benjamite, great-grandfather of Mordecai. (Esther 2:5) + A Merarite of the house of Mahli, of the tribe of Levi. (1 Chronicles 23:21,22; 24:28,29)


Kishi

(bow of Jehovah), a Merarite, and father of ancestor of Ethan the minstrel. (1 Chronicles 6:44)


Kishion

(hardness), one of the towns on the boundary of the tribe of Issachar, (Joshua 19:20) which with its suburbs was allotted to the Gershonite Levites. (Joshua 21:28) Authorized Version [785]Kishon.


Kishon

(winding), The river, a torrent or winter stream of central Palestine, the scene of two of the grandest achievements of Israelitish history--the defeat of Sisera, Judges 4, and the destruction of the prophets of Baal by Elijah. (1 Kings 18:40) The Nahr Mukutta, the modern representative of the Kishon, is the drain by which the waters of the plain of Esdraelon and of the mountains which enclose that plain find their way through the plain of Acre to the Mediterranean. The part of the Kishon at which the prophets of Baal were slaughtered by Elijah was doubtless close below the spot on Carmel where the sacrifice had taken place.


Kison

(winding), an inaccurate mode of representing the name Kishon. (Psalms 83:9)


Kiss

Kissing the lips by way of affectionate salutation was customary among near relatives of both sexes, in both patriarchal and later times. (Genesis 29:11; Song of Solomon 8:1) Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek as a mark of respect or an act of salutation has at all times been customary in the East, and can hardly be said to be extinct even in Europe. In the Christian Church the kiss of charity was practiced not only as a friendly salutation, but as an act symbolical of love and Christian brotherhood. (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:6; 1 Peter 5:14) It was embodied in the earlier Christian offices, and has been continued in some of those now in use. Among the Arabs the women and children kiss the beards of their husbands or fathers. The superior returns the salute by a kiss on the forehead. In Egypt an inferior kisses the hand of a superior, generally on the back, but sometimes, as a special favor, on the palm also. To testify abject submission, and in asking favors, the feet are often kissed instead of the hand. The written decrees of a sovereign are kissed in token of respect; even the ground is sometimes kissed by Orientals int he fullness of their submission. (Genesis 41:40; 1 Samuel 24:8; Psalms 72:9) etc. Kissing is spoken of in Scripture as a mark of respect or adoration to idols. (1 Kings 19:18; Hosea 13:2)


Kite

(Heb. ayyah), a rapacious and keen-sighted bird of prey belonging to the hawk family. The Hebrew word thus rendered occurs in three passages-- (Leviticus 11:14; 14:13; Job 28:7) In the two former it is translated "kite" in the Authorized Version, in the latter "vulture." It is enumerated among the twenty names of birds mentioned in (14:1) ... which were considered unclean by the Mosaic law and forbidden to be used as food by the Israelites.


Kithlish

(man's wall), one of the towns of Judah, in the Shefelah or lowland. (Joshua 15:40)


Kitron

(knotty), one of the towns from which Zubulun did not expel the Canaanites. (Judges 1:30) In the Talmud it is identified with "Zippori," i.e. Sepphoris, now Seffurieh .


Kittim

Twice written in the Authorized Version for Chittim. (Genesis 10:4; 1 Chronicles 1:7)


Knife

+ The knives of the Egyptians, and of other nations in early times, were probably only of hard stone, and the use of the flint or stone knife was sometimes retained for sacred purposes after the introduction of iron and steel. + In their meals the Jews, like other Orientals, made little use of knives, but they were required both for slaughtering animals, either for food or sacrifice, and for cutting up the carcass. (Leviticus 7:33,34; 8:15,20,25; 9:13; Numbers 18:18; 1 Samuel 9:24) etc. + Smaller knives were in use for paring fruit (Josephus) and for sharpening pens. (Jeremiah 36:23) + The razor was often used for Nazarite purposes, for which a special chamber was reserved in the temple. (Numbers 6:5,9,19; Ezekiel 5:1), etc. + The pruning-hooks of (Isaiah 18:5) were probably curved knives. + The lancets of the priests of Baal were doubtless pointed knives. (1 Kings 18:28)


Knop

a word employed in the Authorized Version to translate two terms which refer to some architectural or ornamental object, but which have nothing in common.

+ Caphtor .--This occurs in the description of the candlestick of the sacred tent in (Exodus 25:31-36) and Exod 37:17-22 + The second term, Peka'im, is found only in (1 Kings 6:18) and 1Kin 7:24 The word no doubt signifies some globular thing resembling a small gourd or an egg, though as to the character of the ornament we are quite in the dark.


Koa

(he-camel) is a word which occurs only in (Ezekiel 23:23) It may perhaps have been a city or district of Babylonia; or it may be a common noun, signifying "prince" or "nobleman."


Kohath

(assembly), second of the three sons of Levi, from whom the three principal divisions of the Levites derived their origin and their name. (Genesis 46:11; Exodus 6:16) In the journeyings of the tabernacle of the sons of Kohath (Kohathites) had charge of the most holy portions of the vessels. (Numbers 4:1) ... Of the personal history of Kohath we know nothing, except that he came down to Egypt with Levi and Jacob, (Genesis 46:11) that his sister was Jochebed, (Exodus 6:20) and that he lived to the age of 133 years. (Exodus 6:18) (B.C. about 1491.)


Kolaiah

+ A Benjamite whose descendants settled in Jerusalem after the return from the captivity. (Nehemiah 11:7) (B.C. before 536.) + The father of Ahab the false prophet, who was burnt by the king of Babylon. (Jeremiah 29:21) (B.C. before 594.)


Korah

+ Third son of Esau by Aholibamah. (Genesis 36:5,14,18; 1 Chronicles 1:35) He was born in Canaan before Esau migrated to Mount Seir, (Genesis 36:5-9) and was one of the "dukes" of Edom. (B.C. 1790.) + Another Edomitish "duke" of this name, sprung from Eliphaz, Esau's son of Adah. (Genesis 36:16) + One of the "sons of Hebron," in (1 Chronicles 2:43) + Son of Izhar the son of Kohath the son of Levi. He was leader of the famous rebellion against his cousins Moses and Aaron in the wilderness, for which he paid the penalty of perishing with his followers by an earthquake and flames of fire. (Numbers 16; 26:9-11) The particular grievance which rankled in the mind of Korah and his company was their exclusion from the office of the priesthood, and their being confined--those among them who were Levites-- to the inferior service of the tabernacle. Korah's position as leader in this rebellion was evidently the result of his personal character, which was that of a bold, haughty and ambitious man. (B.C. 1490.) In the New Testament (Jude 1:11) Korah is coupled with Cain and Balaam.


Korahite

(1 Chronicles 9:19,31) Kor'-hite, or Kor'athite, that portion of the Kohathites who were descended from Korah. They were an important branch of the singers, (2 Chronicles 20:19) hence we find eleven psalms (or twelve, if Psal 43 is included under the same title as Psal 42, dedicated or assigned to the sons of Korah, viz., Psal 42,44-49,84,85,87,88,


Kore

+ A Korahite, ancestor of Shallum and Meshelemiah, chief porters in the reign of David. (1 Chronicles 9:19; 26:1) (B.C. 1014.) + Son of Imnah, a Levite in the reign of Hezekiah. He had charge of the offerings. (2 Chronicles 31:14) (B.C. 726.) + In the Authorized Version of (1 Chronicles 26:19) "the sons of Kore" (following the Vulgate Core) should properly be "the sons of the Korhite."


Kushaiah

(bow of Jehovah), the same as Kish or Kishi, the father of Ethan the Merarite. (1 Chronicles 15:17)


Laadah

(order), the son of Shelah and grandson of Judah. (1 Chronicles 4:21)


Laadan

+ An Ephraimite, ancestor of Joshua the son of Nun. (1 Chronicles 7:26) + The son of Gershom, elsewhere called [789]Libni. (1 Chronicles 23:7,8,9; 26:21)


Laban

+ Son of Bethuel, brother of Rebekah and father of Leah and Rachel. (B.C. about 1860-1740.) The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal of his sister Rebekah to her cousin Isaac. (Genesis 24:10,29-60; 27:43; 29:5) The next time Laban appears in the sacred narrative it is as the host of his nephew Jacob at Haran. (Genesis 29:13,14) [[790]Jacob] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban's dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him. + One of the landmarks named in the obscure and disputed passage (1:1) The mention of Hezeroth has perhaps led to the only conjecture regarding Laban of which the writer is aware, namely, that it is identical with [791]Libnah. (Numbers 33:20)


Lacedaemonians

in Greece the inhabitants of Sparta or Lacedaemon, with whom the Jews claimed kindred. 1 Macc. 12:2,5,6,20,21; 14:20,23; 15:23; 2 Macc. 5:9.


Lachet

the thong or fastening by which the sandal was attached to the foot. It occurs int he proverbial expression in (Genesis 14:23) and is there used to denote something trivial or worthless. Another semi-proverbial expression in (Luke 3:16) points to the fact that the office of bearing and unfastening the shoes of great personages fell to the meanest slaves.


Lachish

(invincible), a city lying south of Jerusalem, on the borders of Simeon, and belonging to the Amorites, the king of which joined with four others, at the invitation of Adonizedek king of Jerusalem, to chastise the Gibeonites for their league with Israel. (Joshua 10:3,5) They were routed by Joshua at Beth-horon, and the king of Lachish fell a victim with the others under the trees at Makkedah. ver. (Joshua 10:26) The destruction of the town shortly followed the death of the king. vs. (Joshua 10:31-33) In the special statement that the attack lasted two days, in contradistinction to the other cities which were taken in one (see ver. 35), we gain our first glimpse of that strength of position for which Lachish was afterward remarkable. Lachish was one of the cities fortified and garrisoned by Rehoboam after the revolt of the northern kingdom. (2 Chronicles 11:9) In the reign of Hezekiah it was one of the cities taken by Sennacherib. This siege is considered by Layard and Hincks to be depicted on the slabs found by the former in one of the chambers of the palace at Kouyunjik. After the return from captivity, Lachish with its surrounding "fields" was reoccupied by the Jews. (Nehemiah 11:30)


Lael

(of God), the father of Eliasaph. (Numbers 3:24)


Lahad

(oppression), son of Jahath, one of the descendants of Judah. (1 Chronicles 4:2)


Lahairoi

(well of the living God), The well. In this form is given in the Authorized Version of (Genesis 24:62) and Genesis25:11 The name of the famous well of Hagar's relief, in the oasis of verdure round which Isaac afterward resided. It was southwest of Beersheba.


Lahmam

(provisions), a town in the lowland district of Judah. (Joshua 15:40)


Lahmi

(warrior), the brother of Goliath the Gittite, slain by Elhanan the son of Zair or Zaor. (1 Chronicles 20:5) (B.C. 1020.)


Laish

(lion), father of Phaltiel, to whom Saul had given Michal, David's wife. (1 Samuel 25:44; 2 Samuel 3:15)


Lakum

(fortification), properly formed the landmarks of the boundary of Naphtali. (Joshua 19:33)


Lambs

are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. (Exodus 29:38-41; Numbers 28:9,11; 29,13-40) etc. [On the paschal lamb see [793]Passover]


Lamech

+ The fifth lineal descendant from Cain. (Genesis 4:18-24) He is the only one except Enoch, of the posterity of Cain, whose history is related with some detail. His two wives, Adah and Zillah, and his daughter Naamah, are, with Eve, the only antediluvian women whose names are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain, are celebrated in Scripture as authors of useful inventions. The remarkable poem which Lamech uttered may perhaps be regarded as Lamech's son of exultation on the invention of the sword by his son Tubal-cain, in the possession of which he foresaw a great advantage to himself and his family over any enemies. + The father of Noah. (Genesis 5:29)


Lamentations Of Jeremiah

Title.--The Hebrew title of this book, Ecah, is taken, like the titles of the five books of Moses, from the Hebrew word with which it opens. Author.--The poems included in this collection appear in the Hebrew canon with no name attached to them, but Jeremiah has been almost universally regarded as their author. Date.--The poems belong unmistakably to the last days of the kingdom, or the commencement of the exile, B.C. 629-586. They are written by one who speaks, with the vividness and intensity of an eye-witness, of the misery which he bewails. Contents.--The book consists of five chapter, each of which, however, is a separate poem, complete in itself, and having a distinct subject, but brought at the same time under a plan which includes them all. A complicated alphabetic structure pervades nearly the whole book. (1) Chs. 1,2 and 4 contain twenty-two verses each, arranged in alphabetic order, each verse falling into three nearly balanced clauses; ch. (Lamentations 2:19) forms an exception, as having a fourth clause. (2) Ch. 3 contains three short verses under each letter of the alphabet, the initial letter being three times repeated. (3) Ch. 5 contains the same number of verses as chs. 1,2,4, but without the alphabetic order. Jeremiah was not merely a patriot-poet, weeping over the ruin of his country; he was a prophet who had seen all this coming, and had foretold it as inevitable. There are perhaps few portions of the Old Testament which appear to have done the work they were meant to do more effectually than this. The book has supplied thousands with the fullest utterance for their sorrows in the critical periods of national or individual suffering. We may well believe that it soothed the weary years of the Babylonian exile. It enters largely into the order of the Latin Church for the services of passion-week. On the ninth day of the month of Ab (July-August), the Lamentations of Jeremiah were read, year by year, with fasting and weeping, to commemorate the misery out of which the people had been delivered.


Lamp

+ That part of the golden candlestick belonging to the tabernacle which bore the light; also of each of the ten candlesticks placed by Solomon in the temple before the holy of holies. (Exodus 25:37; 1 Kings 7:49; 2 Chronicles 4:20; 13:11; Zechariah 4:2) The lamps were lighted every evening and cleansed every morning. (Exodus 30:7,8) + A torch or flambeau, such as was carried by the soldiers of Gideon. (Judges 7:16,20) comp. Judg 15:4 The use in marriage processions of lamps fed with oil is alluded to in the parable of the ten virgins. (Matthew 25:1) Modern Egyptian lamps consist of small glass vessels with a tube at the bottom containing a cotton wick twisted around a piece of straw. For night travelling, a lantern composed of waxed cloth strained over a sort of cylinder of wire rings, and a top and bottom of perforated copper. This would, in form at least, answer to the lamps within pitchers of Gideon. "The Hebrews, like the ancient Greeks and Romans, as well as the modern Orientals, were accustomed to burn lamps all night. This custom, with the effect produced by their going out or being extinguished, supplies various figures to the sacred writers. (2 Samuel 21:17; Proverbs 13:9; 20:20) On the other hand, the keeping up of a lamp's light is used as a symbol of enduring and unbroken succession. (1 Kings 11:36; 15:4; Psalms 132:17) "--McClintock and Strong.


Lancet

This word is found in (1 Kings 18:28) only. The Hebrew term is romach, which is elsewhere rendered, and appears to mean a javelin or light spear. In the original edition of the Authorized Version (1611) the word is "lancers."


Language

[[794]Tongues, Confusion Of, CONFUSION OF]


Lantern

(so called of its shining) occurs only in (John 18:3) (It there probably denotes any kind of covered light, in distinction from a simple taper or common house-light, as well as from a flambeau. Lanterns were much employed by the Romans in military operations. Two, of bronze, have been found among the ruins of Herculaneum and Pompeii. They are cylindrical, with translucent horn sides, the lamp within being furnished with an extinguisher.--ED.)


Laodicea

(justice of the people), a town in the Roman province of Asia situated in the valley of the Maeander, on a small river called the Lycus, with Colossae and Hierapolis a few miles distant to the west. Built, or rather rebuilt, by one of the Seleucid monarchs, and named in honor of his wife, Laodicea became under the Roman government a place of some importance. Its trade was considerable; it lay on the line of a great road; and it was the seat of a conventus . From the third chapter and seventeenth verse of Revelation we should gather it was a place of great wealth. Christianity was introduced into Laodicea, not, however, as it would seem, through the direct agency of St. Paul. We have good reason for believing that when, in writing from Rome to the Christians of Colossae, he sent a greeting to those of Laodicea, he had not personally visited either place. But the preaching of the gospel at Ephesus, (Acts 18:19; Acts 19:41) must inevitably have resulted in the formation of churches in the neighboring cities, especially where Jews were settled; and there were Jews in Laodicea. In subsequent times it became a Christian city of eminence, the see of bishop and a meeting-place of councils. The Mohammedan invaders destroyed it, and it is now a scene of utter desolation, as was prophesied in (Revelation 3:14-22) and the extensive ruins near Denislu justify all that we read of Laodicea in Greek and Roman writers. Another biblical subject of interest is connected with Laodicea. From (Colossians 4:16) it appears that St. Paul wrote a letter to this place when he wrote the letter to Colossae. Ussher's view is that it was the same as the Epistle to the Ephesians, which was a circular letter sent to Laodicea among other places. The apocryphal Epistola ad Laodicenses is a late and clumsy forgery.


Laodiceans

the inhabitants of Laodicea. (Colossians 4:16; Revelation 3:14)


Lapidoth

(torches), the inhabitants of Laodicea. (Colossians 4:16; Revelation 3:14)


Lapwing

(Heb. duciphath) occurs only in (Leviticus 11:19) and in the parallel passage of (14:18) amongst the list of those birds which were forbidden by the law of Moses to be eaten by the Israelites. Commentators generally agree that the hoopoe is the bird intended. The hoopoe is an occasional visitor to England, arriving for the most part in the autumn. Its crest is very elegant; each of the long feathers forming it is tipped with black.


Lasea

(Acts 27:8) a city of Crete, the ruins of which were discovered in 1856, a few miles to the eastward of Fair Havens.


Lasha

(fissure), a place noticed in (Genesis 10:19) as marking the limit of the country of the Canaanites. It lay somewhere in the southeast of Palestine. Jerome and other writers identify it with Callirrhoe, a spot famous for hot springs, near the eastern shore of the Dead Sea.


Lasharon

(the plain), one of the Canaanite towns whose kings were killed by Joshua. (Joshua 12:18)


Latin

the language spoken by the Romans, is mentioned only in (John 19:20) and Luke 23:38


Lattice

this word is used for a latticed window or simply a network placed before a window or balcony. Perhaps the network through which Ahaziah fell and received his mortal injury was on the parapet of his palace. (2 Kings 1:2) (The latticed window is much used in warm eastern countries. It frequently projects from the wall (like our bay windows), and is formed of reticulated work, often highly ornamental, portions of which are hinged so that they may be opened or shut at pleasure. The object is to keep the apartments cool by intercepting the direct rays of the sun, while the air is permitted to circulate freely.--Fairbairn. [See [796]House and [797]Window]


Laver

+ In the tabernacle, a vessel of brass containing water for the priests to wash their hands and feet before offering sacrifice. It stood in the fore offering sacrifice. It stood in the court between the altar and the door of the tabernacle. (Exodus 30:19,21) It rested on a basis, i.e. a foot, which, was well as the laver itself, was made from the mirrors of the women who assembled at the door of the tabernacle court. (Exodus 38:8) The form of the laver is not specified, but may be assumed to have been circular. Like the other vessels belonging to the tabernacle, it was, together with its "foot," consecrated with oil. (Leviticus 8:10,11) + In Solomon's temple, besides the great molten sea, there were ten lavers of brass, raised on bases, (1 Kings 7:27,39) five on the north and five on the south side of the court of the priests. They were used for washing the animals to be offered in burnt offerings. (2 Chronicles 4:6)


Law

The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos, when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on the will of man by compulsion, or by the pressure of external motives, whether their commands be or be not expressed in definite forms. The occasional use of the word "law" (as in (Romans 3:27) "law of faith") to denote an internal principle of action does not really mitigate against the general rule. It should also be noticed that the title "the Law" is occasionally used loosely to refer to the whole of the Old Testament, as in (John 10:34) referring to (Psalms 82:6) in (John 15:25) referring to (Psalms 35:19) and in (1 Corinthians 14:21) referring to (Isaiah 28:11,12)