Soul / Nephesh
Nephesh is a broad Hebrew term that can mean: • living being • life • person • self • throat • appetite It should not automatically be defined as an immortal, immaterial entity living inside the body.
SUBJECT · Complete Bible Study
Person
This unified study connects 7 installed resource categories without replacing their source records.
View overview sources
- Historical Reference: Nave’s Topical Bible — Public domain
- Historical Reference: concordance
- Historical Reference: STEPBible TBESG (based primarily on Abbott-Smith)
- Historical Reference: Installed reference work
- Historical Reference: Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
- UNLEARN Synthesis: UNLEARN reviewed seed connections
FEATURED STUDY · Resource Coverage 86/100
Follow the evidence
Move from the subject to its key Scripture, original-language evidence, and connected studies. The trail organizes research without deciding a theological conclusion.
1. Examine the Text2. Check the Context3. Test the Tradition4. Follow the Evidence5. Reach the Verdict
Study overview
Study at a glance
- Subject type
- Subject
- Strong’s
- G21060, G5287, H5315
- Hebrew
- נֶ֫פֶשׁ · nephesh
- Greek
- προσωπεῖον · prosōpeion
Grafted biblical context
Concept articles connected to this study
Strong’s and original-language information
Abbott-Smith Greek Lexicon
προσωπεῖον
- Transliteration
- prosōpeion
- Indexed occurrences
- 0
Glosses
person
Lexicon definition
person
Strong’s Hebrew and Greek Lexicon
ὑπόστασις
- Transliteration
- hypóstasis
- Language
- Greek
- Indexed occurrences
- 5
Glosses
confidence, confident, person, substance
Lexicon definition
a setting under (support), i.e. (figuratively) concretely, essence, or abstractly, assurance (objectively or subjectively)
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
נֶ֫פֶשׁ
- Transliteration
- nephesh
- Pronunciation
- neh'-fesh
- Language
- Hebrew
- Indexed occurrences
- 754
Glosses
soul, living being, life, self, person, desire, appetite, emotion, passion, any, appetite, beast, body, breath, creature, [idiom] dead(-ly), desire, [idiom] (dis-) contented, [idiom] fish, ghost, [phrase] greedy, he, heart(-y), (hath, [idiom] jeopardy of) life ([idiom] in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, [phrase] slay, soul, [phrase] tablet, they, thing, ([idiom] she) will, [idiom] would have it.
Lexicon definition
properly, a breathing creature, i.e. animal of (abstractly) vitality
used very widely in a literal, accommodated or figurative sense (bodily or mental)
used very widely in a literal, accommodated or figurative sense (bodily or mental)
Concordance
Strong's Concordance
Person
Indexed occurrences: 87
Source: Strong's Concordance · View data sources
Strong's Concordance
Persons
Indexed occurrences: 5
Source: Strong's Concordance · View data sources
All Scripture references853 references
Genesis 39
Genesis 1:20Genesis 1:21Genesis 1:24Genesis 1:30Genesis 2:7Genesis 2:19Genesis 9:4Genesis 9:5Genesis 9:10Genesis 9:12Genesis 9:15Genesis 9:16Genesis 12:5Genesis 12:13Genesis 14:21Genesis 17:14Genesis 19:17Genesis 19:19Genesis 19:20Genesis 23:8Genesis 27:4Genesis 27:19Genesis 27:25Genesis 27:31Genesis 32:31Genesis 34:3Genesis 34:8Genesis 35:18Genesis 36:6Genesis 37:21Genesis 42:21Genesis 44:30Genesis 46:15Genesis 46:18Genesis 46:22Genesis 46:25Genesis 46:26Genesis 46:27Genesis 49:6
Exodus 19
Leviticus 68
Leviticus 2:1Leviticus 4:2Leviticus 4:27Leviticus 5:1Leviticus 5:2Leviticus 5:4Leviticus 5:15Leviticus 5:17Leviticus 5:21Leviticus 7:18Leviticus 7:20Leviticus 7:21Leviticus 7:25Leviticus 7:27Leviticus 11:10Leviticus 11:43Leviticus 11:44Leviticus 11:46Leviticus 13:4Leviticus 13:6Leviticus 13:12Leviticus 13:13Leviticus 13:17Leviticus 13:31Leviticus 13:33Leviticus 13:36Leviticus 13:39Leviticus 13:45Leviticus 14:3Leviticus 14:21Leviticus 15:8Leviticus 16:29Leviticus 16:31Leviticus 17:10Leviticus 17:11Leviticus 17:12Leviticus 17:14Leviticus 17:15Leviticus 18:29Leviticus 19:8Leviticus 19:28Leviticus 20:6Leviticus 20:25Leviticus 21:1Leviticus 21:11Leviticus 22:3Leviticus 22:4Leviticus 22:5Leviticus 22:6Leviticus 22:11Leviticus 23:27Leviticus 23:29Leviticus 23:30Leviticus 23:32Leviticus 24:17Leviticus 24:18Leviticus 24:20Leviticus 26:11Leviticus 26:15Leviticus 26:16Leviticus 26:30Leviticus 26:43Leviticus 27:2Leviticus 27:5Leviticus 27:6Leviticus 27:7Leviticus 27:8Leviticus 27:29
Numbers 55
Numbers 5:2Numbers 5:6Numbers 6:6Numbers 6:11Numbers 9:6Numbers 9:7Numbers 9:10Numbers 9:13Numbers 11:6Numbers 15:27Numbers 15:28Numbers 15:30Numbers 15:31Numbers 16:5Numbers 17:3Numbers 18:11Numbers 18:13Numbers 19:11Numbers 19:13Numbers 19:14Numbers 19:17Numbers 19:18Numbers 19:19Numbers 19:20Numbers 19:22Numbers 21:4Numbers 21:5Numbers 23:10Numbers 29:7Numbers 30:3Numbers 30:5Numbers 30:6Numbers 30:7Numbers 30:8Numbers 30:9Numbers 30:10Numbers 30:11Numbers 30:12Numbers 30:13Numbers 30:14Numbers 31:19Numbers 31:28Numbers 31:30Numbers 31:35Numbers 31:40Numbers 31:46Numbers 31:47Numbers 31:50Numbers 35:11Numbers 35:15Numbers 35:16Numbers 35:22Numbers 35:30Numbers 35:31Numbers 35:32
Deuteronomy 34
Deuteronomy 4:9Deuteronomy 4:15Deuteronomy 4:29Deuteronomy 6:5Deuteronomy 10:12Deuteronomy 10:17Deuteronomy 10:22Deuteronomy 11:13Deuteronomy 11:18Deuteronomy 12:15Deuteronomy 12:20Deuteronomy 12:21Deuteronomy 12:23Deuteronomy 13:4Deuteronomy 13:7Deuteronomy 14:26Deuteronomy 17:5Deuteronomy 18:6Deuteronomy 19:6Deuteronomy 19:11Deuteronomy 19:21Deuteronomy 21:14Deuteronomy 22:26Deuteronomy 23:25Deuteronomy 24:6Deuteronomy 24:7Deuteronomy 24:15Deuteronomy 26:16Deuteronomy 27:25Deuteronomy 28:65Deuteronomy 29:19Deuteronomy 30:2Deuteronomy 30:6Deuteronomy 30:10
Joshua 15
Judges 9
Ruth 3
1 Samuel 29
1 Samuel 1:101 Samuel 1:151 Samuel 1:261 Samuel 2:161 Samuel 2:331 Samuel 2:351 Samuel 10:61 Samuel 17:551 Samuel 18:11 Samuel 18:31 Samuel 19:51 Samuel 19:111 Samuel 20:11 Samuel 20:31 Samuel 20:41 Samuel 20:171 Samuel 22:21 Samuel 22:221 Samuel 22:231 Samuel 23:151 Samuel 23:201 Samuel 24:121 Samuel 25:261 Samuel 25:291 Samuel 26:211 Samuel 26:241 Samuel 28:91 Samuel 28:211 Samuel 30:6
2 Samuel 15
1 Kings 27
1 Kings 1:31 Kings 1:121 Kings 1:291 Kings 2:41 Kings 2:231 Kings 3:111 Kings 4:61 Kings 8:481 Kings 8:601 Kings 10:151 Kings 10:161 Kings 11:371 Kings 12:111 Kings 14:271 Kings 17:211 Kings 17:221 Kings 19:21 Kings 19:31 Kings 19:41 Kings 19:101 Kings 19:141 Kings 20:311 Kings 20:321 Kings 20:391 Kings 20:421 Kings 22:161 Kings 22:26
2 Kings 22
1 Chronicles 4
2 Chronicles 6
Ezra 4
Esther 9
Job 38
Job 2:4Job 2:6Job 3:20Job 6:7Job 6:11Job 7:11Job 7:15Job 9:21Job 9:33Job 10:1Job 11:20Job 12:10Job 13:14Job 14:22Job 16:4Job 18:4Job 19:2Job 21:25Job 23:9Job 23:13Job 24:12Job 26:13Job 27:2Job 27:8Job 28:12Job 30:16Job 30:25Job 31:13Job 31:30Job 31:39Job 32:2Job 33:18Job 33:20Job 33:22Job 33:28Job 33:30Job 36:14Job 41:13
Psalms 141
Psalms 3:3Psalms 6:4Psalms 6:5Psalms 7:3Psalms 7:6Psalms 10:3Psalms 11:1Psalms 11:5Psalms 13:3Psalms 16:10Psalms 17:9Psalms 17:13Psalms 19:8Psalms 22:21Psalms 22:30Psalms 23:3Psalms 24:4Psalms 25:1Psalms 25:13Psalms 25:20Psalms 26:9Psalms 27:12Psalms 30:4Psalms 31:8Psalms 31:10Psalms 31:14Psalms 33:19Psalms 33:20Psalms 34:3Psalms 34:23Psalms 35:3Psalms 35:4Psalms 35:7Psalms 35:9Psalms 35:12Psalms 35:13Psalms 35:17Psalms 35:25Psalms 38:13Psalms 40:15Psalms 41:3Psalms 41:5Psalms 42:2Psalms 42:3Psalms 42:5Psalms 42:6Psalms 42:7Psalms 42:12Psalms 43:5Psalms 44:26Psalms 49:9Psalms 49:16Psalms 49:19Psalms 54:5Psalms 54:6Psalms 55:19Psalms 56:7Psalms 56:14Psalms 57:2Psalms 57:5Psalms 57:7Psalms 59:4Psalms 62:2Psalms 62:6Psalms 63:2Psalms 63:6Psalms 63:9Psalms 63:10Psalms 66:9Psalms 66:16Psalms 69:2Psalms 69:11Psalms 69:19Psalms 70:3Psalms 71:10Psalms 71:13Psalms 71:23Psalms 72:13Psalms 72:14Psalms 74:19Psalms 77:3Psalms 78:18Psalms 78:50Psalms 84:3Psalms 86:2Psalms 86:4Psalms 86:13Psalms 86:14Psalms 88:4Psalms 88:15Psalms 89:49Psalms 94:17Psalms 94:19Psalms 94:21Psalms 97:10Psalms 103:1Psalms 103:2Psalms 103:22Psalms 104:1Psalms 104:35Psalms 105:18Psalms 105:22Psalms 106:15Psalms 107:5Psalms 107:9Psalms 107:18Psalms 107:26Psalms 109:20Psalms 109:31Psalms 116:4Psalms 116:7Psalms 116:8Psalms 119:20Psalms 119:25Psalms 119:28Psalms 119:81Psalms 119:109Psalms 119:129Psalms 119:167Psalms 119:175Psalms 120:2Psalms 120:6Psalms 121:7Psalms 123:4Psalms 124:4Psalms 124:5Psalms 124:7Psalms 130:5Psalms 130:6Psalms 131:2Psalms 138:3Psalms 139:14Psalms 141:8Psalms 142:5Psalms 142:8Psalms 143:3Psalms 143:6Psalms 143:8Psalms 143:11Psalms 143:12Psalms 146:1
Proverbs 57
Proverbs 1:18Proverbs 1:19Proverbs 2:10Proverbs 3:22Proverbs 6:12Proverbs 6:16Proverbs 6:26Proverbs 6:30Proverbs 6:32Proverbs 7:23Proverbs 8:36Proverbs 10:3Proverbs 11:13Proverbs 11:17Proverbs 11:25Proverbs 11:30Proverbs 12:10Proverbs 13:2Proverbs 13:3Proverbs 13:4Proverbs 13:8Proverbs 13:19Proverbs 13:25Proverbs 14:10Proverbs 14:25Proverbs 15:32Proverbs 16:17Proverbs 16:24Proverbs 16:26Proverbs 18:7Proverbs 19:2Proverbs 19:8Proverbs 19:15Proverbs 19:16Proverbs 19:18Proverbs 20:2Proverbs 21:10Proverbs 21:23Proverbs 22:5Proverbs 22:23Proverbs 22:25Proverbs 23:2Proverbs 23:7Proverbs 23:14Proverbs 24:12Proverbs 24:14Proverbs 24:23Proverbs 25:13Proverbs 25:25Proverbs 27:7Proverbs 27:9Proverbs 28:17Proverbs 28:25Proverbs 29:10Proverbs 29:17Proverbs 29:24Proverbs 31:6
Ecclesiastes 7
Song of Solomon 7
Isaiah 32
Isaiah 1:14Isaiah 3:9Isaiah 3:20Isaiah 5:14Isaiah 10:18Isaiah 15:4Isaiah 19:10Isaiah 26:8Isaiah 26:9Isaiah 29:8Isaiah 32:6Isaiah 38:15Isaiah 38:17Isaiah 42:1Isaiah 43:4Isaiah 44:20Isaiah 46:2Isaiah 47:14Isaiah 49:7Isaiah 51:23Isaiah 53:10Isaiah 53:11Isaiah 53:12Isaiah 55:2Isaiah 55:3Isaiah 56:11Isaiah 58:3Isaiah 58:5Isaiah 58:10Isaiah 58:11Isaiah 61:10Isaiah 66:3
Jeremiah 59
Jeremiah 2:24Jeremiah 2:34Jeremiah 3:11Jeremiah 4:10Jeremiah 4:19Jeremiah 4:30Jeremiah 4:31Jeremiah 5:1Jeremiah 5:9Jeremiah 5:29Jeremiah 6:8Jeremiah 6:16Jeremiah 9:8Jeremiah 11:21Jeremiah 12:7Jeremiah 13:17Jeremiah 14:19Jeremiah 15:1Jeremiah 15:9Jeremiah 17:21Jeremiah 18:20Jeremiah 19:7Jeremiah 19:9Jeremiah 20:13Jeremiah 21:7Jeremiah 21:9Jeremiah 22:25Jeremiah 22:27Jeremiah 26:19Jeremiah 31:12Jeremiah 31:14Jeremiah 31:25Jeremiah 32:41Jeremiah 34:16Jeremiah 34:20Jeremiah 34:21Jeremiah 37:9Jeremiah 38:2Jeremiah 38:16Jeremiah 38:17Jeremiah 38:20Jeremiah 39:18Jeremiah 40:14Jeremiah 40:15Jeremiah 42:20Jeremiah 43:6Jeremiah 44:7Jeremiah 44:14Jeremiah 44:30Jeremiah 45:5Jeremiah 46:26Jeremiah 48:6Jeremiah 49:37Jeremiah 50:19Jeremiah 51:6Jeremiah 51:14Jeremiah 51:45Jeremiah 52:29Jeremiah 52:30
Lamentations 12
Ezekiel 35
Ezekiel 3:19Ezekiel 3:21Ezekiel 4:14Ezekiel 7:19Ezekiel 13:18Ezekiel 13:19Ezekiel 13:20Ezekiel 14:14Ezekiel 14:20Ezekiel 16:5Ezekiel 16:27Ezekiel 17:17Ezekiel 18:4Ezekiel 18:20Ezekiel 18:27Ezekiel 22:25Ezekiel 22:27Ezekiel 23:17Ezekiel 23:18Ezekiel 23:22Ezekiel 23:28Ezekiel 24:21Ezekiel 24:25Ezekiel 25:6Ezekiel 25:15Ezekiel 27:13Ezekiel 27:31Ezekiel 32:10Ezekiel 33:5Ezekiel 33:6Ezekiel 33:9Ezekiel 36:5Ezekiel 36:27Ezekiel 44:25Ezekiel 47:9
Daniel 1
Hosea 2
Amos 6
Jonah 5
Micah 4
Habakkuk 3
Haggai 1
Zechariah 1
Matthew 2
Mark 9
Luke 16
John 13
Acts 23
Romans 3
1 Corinthians 2
Ephesians 2
Colossians 2
1 Thessalonians 1
Titus 4
Philemon 2
James 4
1 Peter 1
Topical Bible
Nave's Topical Bible
PERSONS
Entry:
Nave’s Topical Bible references for PERSONS.
Indexed references: 10
Scripture references:
Source: Nave's Topical Bible · View data sources
Scripture Connections
Matthew 2:6
Matthew cites Micah when identifying Bethlehem as the ruler's birthplace.
Sources
- Historical Reference: Nave’s Topical Bible — Public domain
- Historical Reference: concordance
- Historical Reference: STEPBible TBESG (based primarily on Abbott-Smith)
- Historical Reference: Installed reference work
- Historical Reference: Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
- UNLEARN Synthesis: UNLEARN reviewed seed connections
Ancient Context20 items
Josephus Antiquities Whiston
Concerning Jacob's Flight Into Mesopotamia, By Reason Of The Fear He Was In Of His Brother.
Antiquities Book 1, Chapter 19
Read ancient context →Josephus Antiquities Whiston
How The Sea Was Divided Asunder For The Hebrews, When They Were Pursued By The Egyptians, And So Gave Them An Opportunity Of Escaping From Them.
Antiquities Book 2, Chapter 16
Read ancient context →Josephus Antiquities Whiston
Of The Priesthood Of Aaron.
Antiquities Book 3, Chapter 8
Read ancient context →Josephus Antiquities Whiston
How The Hebrews Fought With The Midianites, And Overcame Them.
Antiquities Book 4, Chapter 7
Read ancient context →Josephus Antiquities Whiston
The Polity Settled By Moses; And How He Disappeared From Among Mankind.
Antiquities Book 4, Chapter 8
Read ancient context →Josephus Antiquities Whiston
Concerning The Fortitude Of Samson, And What Mischiefs He Brought Upon The Philistines.
Antiquities Book 5, Chapter 8
Read ancient context →Josephus Antiquities Whiston
How, Upon Saul's Transgression Of The Prophet's Commands, Samuel Ordained Another Person To Be King Privately, Whose Name Was David, As God Commanded Him.
Antiquities Book 6, Chapter 8
Read ancient context →Josephus Antiquities Whiston
How The Hebrews Were Delivered From A Famine When The Gibeonites Had Caused Punishment To Be Inflicted For Those Of Them That Had Been Slain: As Also, What Great Actions Were Performed Against The Philistines By David, And The Men Of Valor About Him.
Antiquities Book 7, Chapter 12
Read ancient context →Josephus Antiquities Whiston
Concerning The Death Of A Son Of Jeroboam. How Jeroboam Was Beaten By Abijah Who Died A Little Afterward And Was Succeeded In His Kingdom By Asa. And Also How, After The Death Of Jeroboam Baasha Destroyed His Son Nadab And All The House Of Jeroboam.
Antiquities Book 8, Chapter 11
Read ancient context →Josephus Antiquities Whiston
Concerning Jehoshaphat The King Of Jerusalem And How Ahab Made An Expedition Against The Syrians And Was Assisted Therein By Jehoshaphat, But Was Himself Overcome In Battle And Perished Therein.
Antiquities Book 8, Chapter 15
Read ancient context →Josephus Antiquities Whiston
Concerning Nebuchadnezzar And His Successors And How Their Government Was Dissolved By The Persians; And What Things Befell Daniel In Media; And What Prophecies He Delivered There.
Antiquities Book 10, Chapter 11
Read ancient context →Josephus Antiquities Whiston
Concerning Esther And Mordecai And Haman; And How In The Reign Of Artaxerxes The Whole Nation Of The Jews Was In Danger Of Perishing.
Antiquities Book 11, Chapter 6
Read ancient context →Josephus Antiquities Whiston
Concerning Sanballat And Manasseh, And The Temple Which They Built On Mount Gerizzim; As Also How Alexander Made His Entry Into The City Jerusalem, And What Benefits He Bestowed On The Jews.
Antiquities Book 11, Chapter 8
Read ancient context →Josephus Antiquities Whiston
How Antiochus Made A League With Ptolemy And How Onias Provoked Ptolemy Euergetes To Anger; And How Joseph Brought All Things Right Again, And Entered Into Friendship With Him; And What Other Things Were Done By Joseph, And His Son Hyrcanus.
Antiquities Book 12, Chapter 4
Read ancient context →Josephus Antiquities Whiston
How Aristobulus, When He Had Taken The Government First Of All Put A Diadem On His Head, And Was Most Barbarously Cruel To His Mother And His Brethren; And How, After He Had Slain Antigonus, He Himself Died.
Antiquities Book 13, Chapter 11
Read ancient context →Josephus Antiquities Whiston
How Herod Took Up Alexander And Bound Him; Whom Yet Archelaus King Of Cappadocia Reconciled To His Father Herod Again.
Antiquities Book 16, Chapter 8
Read ancient context →Josephus Antiquities Whiston
How Eurycles Falsely Accused Herod's Sons; And How Their Father Bound Them, And Wrote To Cæsar About Them. Of Sylleus And How He Was Accused By Nicolaus.
Antiquities Book 16, Chapter 10
Read ancient context →Josephus Antiquities Whiston
Antipater's Navigation From Rome To His Father; And How He Was Accused By Nicolaus Of Damascus And Condemned To Die By His Father, And By Quintilius Varus, Who Was Then President Of Syria; And How He Was Then Bound Till Cæsar Should Be Informed Of His Cause.
Antiquities Book 17, Chapter 5
Read ancient context →Josephus Antiquities Whiston
How The People Raised A Sedition Against Archelaus, And How He Sailed To Rome.
Antiquities Book 17, Chapter 9
Read ancient context →Josephus Antiquities Whiston
A Sedition Against Sabinus; And How Varus Brought The Authors Of It To Punishment.
Antiquities Book 17, Chapter 10
Read ancient context →Related UNLEARN Content59 items
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Can You Lose Your Salvation?
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Your Soul is NOT Immortal
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The Real Evidence of the Holy Spirit
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Open content →Topic
PERSONS
Nave’s Topical Bible references for PERSONS.
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Ablution
Or washing, was practised, (1.) When a person was initiated into a higher state: e.g., when Aaron and his sons were set apart to the priest's office, they were washed with water previous to their investiture with the priestly robes (Lev. 8:6). (2.) Before the priests approached the altar of God, they were required, on pain of death, to wash their hands and their feet to cleanse them from the soil of common life (Ex. 30:17-21). To this practice the Psalmist alludes, Ps. 26:6. (3.) There were washings prescribed for the purpose of cleansing from positive defilement contracted by particular acts. Of such washings eleven different species are prescribed in the Levitical law (Lev. 12-15). (4.) A fourth class of ablutions is mentioned, by which a person purified or absolved himself from the guilt of some particular act. For example, the elders of the nearest village where some murder was committed were required, when the murderer was unknown, to wash their hands over the expiatory heifer which was beheaded, and in doing so to say, "Our hands have not shed this blood, neither have our eyes seen it" (Deut. 21:1-9). So also Pilate declared himself innocent of the blood of Jesus by washing his hands (Matt. 27:24). This act of Pilate may not, however, have been borrowed from the custom of the Jews. The same practice was common among the Greeks and Romans. The Pharisees carried the practice of ablution to great excess, thereby claiming extraordinary purity (Matt. 23:25). Mark (7:1-5) refers to the ceremonial ablutions. The Pharisees washed their hands "oft," more correctly, "with the fist" (R.V., "diligently"), or as an old father, Theophylact, explains it, "up to the elbow." (Compare also Mark 7:4; Lev. 6:28; 11: 32-36; 15:22) (See [4]WASHING.)
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Abraham's bosom
(Luke 16:22, 23) refers to the custom of reclining on couches at table, which was prevalent among the Jews, an arrangement which brought the head of one person almost into the bosom of the one who sat or reclined above him. To "be in Abraham's bosom" thus meant to enjoy happiness and rest (Matt. 8:11; Luke 16:23) at the banquet in Paradise. (See [8]banquet; [9]MEALS.)
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Adjuration
A solemn appeal whereby one person imposes on another the obligation of speaking or acting as if under an oath (1 Sam. 14:24; Josh. 6:26; 1 Kings 22:16). We have in the New Testament a striking example of this (Matt. 26:63; Mark 5:7), where the high priest calls upon Christ to avow his true character. It would seem that in such a case the person so adjured could not refuse to give an answer. The word "adjure", i.e., cause to swear is used with reference to the casting out of demons (Acts 19:13).
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Alien
A foreigner, or person born in another country, and therefore not entitled to the rights and privileges of the country where he resides. Among the Hebrews there were two classes of aliens. (1.) Those who were strangers generally, and who owned no landed property. (2.) Strangers dwelling in another country without being naturalized (Lev. 22:10; Ps. 39:12). Both of these classes were to enjoy, under certain conditions, the same rights as other citizens (Lev. 19:33, 34; Deut. 10:19). They might be naturalized and permitted to enter into the congregation of the Lord by submitting to circumcision and abandoning idolatry (Deut. 23:3-8). This term is used (Eph. 2:12) to denote persons who have no interest in Christ.
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Amminadib
A person mentioned in Cant. 6:12, whose chariots were famed for their swiftness. It is rendered in the margin "my willing people," and in the Revised Version "my princely people."
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Apostle
A person sent by another; a messenger; envoy. This word is once used as a descriptive designation of Jesus Christ, the Sent of the Father (Heb. 3:1; John 20:21). It is, however, generally used as designating the body of disciples to whom he intrusted the organization of his church and the dissemination of his gospel, "the twelve," as they are called (Matt. 10:1-5; Mark 3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles, one by each of the synoptic evangelists (Matt. 10:2-4; Mark 3:16; Luke 6:14), and one in the Acts (1:13). No two of these lists, however, perfectly coincide. Our Lord gave them the "keys of the kingdom," and by the gift of his Spirit fitted them to be the founders and governors of his church (John 14:16, 17, 26; 15:26, 27; 16:7-15). To them, as representing his church, he gave the commission to "preach the gospel to every creature" (Matt. 28:18-20). After his ascension he communicated to them, according to his promise, supernatural gifts to qualify them for the discharge of their duties (Acts 2:4; 1 Cor. 2:16; 2:7, 10, 13; 2 Cor. 5:20; 1 Cor. 11:2). Judas Iscariot, one of "the twelve," fell by transgression, and Matthias was substituted in his place (Acts 1:21). Saul of Tarsus was afterwards added to their number (Acts 9:3-20; 20:4; 26:15-18; 1 Tim. 1:12; 2:7; 2 Tim. 1:11). Luke has given some account of Peter, John, and the two Jameses (Acts 12:2, 17; 15:13; 21:18), but beyond this we know nothing from authentic history of the rest of the original twelve. After the martyrdom of James the Greater (Acts 12:2), James the Less usually resided at Jerusalem, while Paul, "the apostle of the uncircumcision," usually travelled as a missionary among the Gentiles (Gal. 2:8). It was characteristic of the apostles and necessary (1) that they should have seen the Lord, and been able to testify of him and of his resurrection from personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14, 15). (2.) They must have been immediately called to that office by Christ (Luke 6:13; Gal. 1:1). (3.) It was essential that they should be infallibly inspired, and thus secured against all error and mistake in their public teaching, whether by word or by writing (John 14:26; 16:13; 1 Thess. 2:13). (4.) Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). The apostles therefore could have had no successors. They are the only authoritative teachers of the Christian doctrines. The office of an apostle ceased with its first holders. In 2 Cor. 8:23 and Phil. 2:25 the word "messenger" is the rendering of the same Greek word, elsewhere rendered "apostle."
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Artificer
A person engaged in any kind of manual occupation (Gen. 4:22; Isa. 3:3).
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Avenger of blood
(Heb. goel, from verb gaal, "to be near of kin," "to redeem"), the nearest relative of a murdered person. It was his right and duty to slay the murderer (2 Sam. 14:7, 11) if he found him outside of a city of refuge. In order that this law might be guarded against abuse, Moses appointed six cities of refuge (Ex. 21:13; Num. 35:13; Deut. 19:1, 9). These were in different parts of the country, and every facility was afforded the manslayer that he might flee to the city that lay nearest him for safety. Into the city of refuge the avenger durst not follow him. This arrangement applied only to cases where the death was not premeditated. The case had to be investigated by the authorities of the city, and the wilful murderer was on no account to be spared. He was regarded as an impure and polluted person, and was delivered up to the goel (Deut. 19:11-13). If the offence was merely manslaughter, then the fugitive must remain within the city till the death of the high priest (Num. 35:25).
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Barefoot
To go barefoot was a sign of great distress (Isa. 20:2, 3, 4), or of some great calamity having fallen on a person (2 Sam. 15:30).
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Bitter
Bitterness is symbolical of affliction, misery, and servitude (Ex. 1:14; Ruth 1:20; Jer. 9:15). The Chaldeans are called the "bitter and hasty nation" (Hab. 1:6). The "gall of bitterness" expresses a state of great wickedness (Acts 8:23). A "root of bitterness" is a wicked person or a dangerous sin (Heb. 12:15). The Passover was to be eaten with "bitter herbs" (Ex. 12:8; Num. 9:11). The kind of herbs so designated is not known. Probably they were any bitter herbs obtainable at the place and time when the Passover was celebrated. They represented the severity of the servitude under which the people groaned; and have been regarded also as typical of the sufferings of Christ.
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Buckler
(1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18). (2.) A shield surrounding the person; the targe or round form; used once figuratively (Ps. 91:4). (3.) A large shield protecting the whole body (Ps. 35:2; Ezek. 23:24; 26:8). (4.) A lance or spear; improperly rendered "buckler" in the Authorized Version (1 Chr. 12:8), but correctly in the Revised Version "spear." The leather of shields required oiling (2 Sam. 1:21; Isa. 21:5), so as to prevent its being injured by moisture. Copper (= "brass") shields were also in use (1 Sam. 17:6; 1 Kings 14:27). Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of massive metal. The shields David had taken from his enemies were suspended in the temple as mementoes (2 Kings 11:10). (See [81]ARMOUR, [82]SHIELD.)
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Catholic epistles
The epistles of James, Peter, John, and Jude; so called because they are addressed to Christians in general, and not to any church or person in particular.
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Chiefs of Asia
"Asiarchs," the title given to certain wealthy persons annually appointed to preside over the religious festivals and games in the various cities of proconsular Asia (Acts 19:31). Some of these officials appear to have been Paul's friends.
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Christs, False
Our Lord warned his disciples that they would arise (Matt. 24:24). It is said that no fewer than twenty-four persons have at different times appeared (the last in 1682) pretending to be the Messiah of the prophets.
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Cook
A person employed to perform culinary service. In early times among the Hebrews cooking was performed by the mistress of the household (Gen. 18:2-6; Judg. 6:19), and the process was very expeditiously performed (Gen. 27:3, 4, 9, 10). Professional cooks were afterwards employed (1 Sam. 8:13; 9:23). Few animals, as a rule, were slaughtered (other than sacrifices), except for purposes of hospitality (Gen. 18:7; Luke 15:23). The paschal lamb was roasted over a fire (Ex. 12:8, 9; 2Chr. 35:13). Cooking by boiling was the usual method adopted (Lev. 8:31; Ex. 16:23). No cooking took place on the Sabbath day (Ex. 35:3).
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Door-keeper
This word is used in Ps. 84:10 (R.V. marg., "stand at the threshold of," etc.), but there it signifies properly "sitting at the threshold in the house of God." The psalmist means that he would rather stand at the door of God's house and merely look in, than dwell in houses where iniquity prevailed. Persons were appointed to keep the street door leading into the interior of the house (John 18:16, 17; Acts 12:13). Sometimes females held this post.
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Dwarf
A lean or emaciated person (Lev. 21:20).
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Ear
Used frequently in a figurative sense (Ps. 34:15). To "uncover the ear" is to show respect to a person (1 Sam. 20:2 marg.). To have the "ear heavy", or to have "uncircumcised ears" (Isa. 6:10), is to be inattentive and disobedient. To have the ear "bored" through with an awl was a sign of perpetual servitude (Ex. 21:6).
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Elder
A name frequently used in the Old Testament as denoting a person clothed with authority, and entitled to respect and reverence (Gen. 50:7). It also denoted a political office (Num. 22:7). The "elders of Israel" held a rank among the people indicative of authority. Moses opened his commission to them (Ex. 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Ex. 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Num. 11:16, 17). The "elder" is the keystone of the social and political fabric wherever the patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., "the old man") is the highest authority in the tribe. The body of the "elders" of Israel were the representatives of the people from the very first, and were recognized as such by Moses. All down through the history of the Jews we find mention made of the elders as exercising authority among the people. They appear as governors (Deut. 31:28), as local magistrates (16:18), administering justice (19:12). They were men of extensive influence (1 Sam. 30:26-31). In New Testament times they also appear taking an active part in public affairs (Matt. 16:21; 21:23; 26:59). The Jewish eldership was transferred from the old dispensation to the new. "The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter offices were created to meet new and special emergencies, while the former was transmitted from the earlies times. In other words, the office of elder was the only permanent essential office of the church under either dispensation." The "elders" of the New Testament church were the "pastors" (Eph. 4:11), "bishops or overseers" (Acts 20:28), "leaders" and "rulers" (Heb. 13:7; 1 Thess. 5:12) of the flock. Everywhere in the New Testament bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty that lay upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1).
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Eunuch
Literally bed-keeper or chamberlain, and not necessarily in all cases one who was mutilated, although the practice of employing such mutilated persons in Oriental courts was common (2 Kings 9:32; Esther 2:3). The law of Moses excluded them from the congregation (Deut. 23:1). They were common also among the Greeks and Romans. It is said that even to-day there are some in Rome who are employed in singing soprano in the Sistine Chapel. Three classes of eunuchs are mentioned in Matt. 19:12.
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Familiar spirit
Sorcerers or necormancers, who professed to call up the dead to answer questions, were said to have a "familiar spirit" (Deut. 18:11; 2 Kings 21:6; 2 Chr. 33:6; Lev. 19:31; 20:6; Isa. 8:19; 29:4). Such a person was called by the Hebrews an 'ob, which properly means a leathern bottle; for sorcerers were regarded as vessels containing the inspiring demon. This Hebrew word was equivalent to the pytho of the Greeks, and was used to denote both the person and the spirit which possessed him (Lev. 20:27; 1 Sam. 28:8; comp. Acts 16:16). The word "familiar" is from the Latin familiaris, meaning a "household servant," and was intended to express the idea that sorcerers had spirits as their servants ready to obey their commands.
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Fowler
The arts of, referred to Ps. 91:3; 124:7; Prov. 6:5; Jer. 5:26; Hos. 9:8; Ezek. 17:20; Eccl. 9:12. Birds of all kinds abound in Palestine, and the capture of these for the table and for other uses formed the employment of many persons. The traps and snares used for this purpose are mentioned Hos. 5:1; Prov. 7:23; 22:5; Amos 3:5; Ps. 69:22; comp. Deut. 22:6, 7.
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Gospels
The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; the third by Luke, of whom it might be said that he represents Christ in the special character of the Saviour of sinners (Luke 7:36; 15:18); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one. The ancient Church gave to Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox, and to John that of the eagle: these were the four faces of the cherubim" (Ezek. 1:10). Date. The Gospels were all composed during the latter part of the first century, and there is distinct historical evidence to show that they were used and accepted as authentic before the end of the second century. Mutual relation. "If the extent of all the coincidences be represented by 100, their proportionate distribution will be: Matthew, Mark, and Luke, 53; Matthew and Luke, 21; Matthew and Mark, 20; Mark and Luke, 6. Looking only at the general result, it may be said that of the contents of the synoptic Gospels [i.e., the first three Gospels] about two-fifths are common to the three, and that the parts peculiar to one or other of them are little more than one-third of the whole." Origin. Did the evangelists copy from one another? The opinion is well founded that the Gospels were published by the apostles orally before they were committed to writing, and that each had an independent origin. (See MATTHEW, GOSPEL [249]OF.)
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Governor
(1.) Heb. nagid, a prominent, conspicuous person, whatever his capacity: as, chief of the royal palace (2 Chr. 28:7; comp. 1 Kings 4:6), chief of the temple (1 Chr. 9:11; Jer. 20:1), the leader of the Aaronites (1 Chr. 12:27), keeper of the sacred treasury (26:24), captain of the army (13:1), the king (1 Sam. 9:16), the Messiah (Dan. 9:25). (2.) Heb. nasi, raised; exalted. Used to denote the chiefs of families (Num. 3:24, 30, 32, 35); also of tribes (2:3; 7:2; 3:32). These dignities appear to have been elective, not hereditary. (3.) Heb. pakid, an officer or magistrate. It is used of the delegate of the high priest (2 Chr. 24:11), the Levites (Neh. 11:22), a military commander (2 Kings 25:19), Joseph's officers in Egypt (Gen. 41:34). (4.) Heb. shallit, one who has power, who rules (Gen. 42:6; Ezra 4:20; Eccl. 8:8; Dan. 2:15; 5:29). (5.) Heb. aluph, literally one put over a thousand, i.e., a clan or a subdivision of a tribe. Used of the "dukes" of Edom (Gen. 36), and of the Jewish chiefs (Zech. 9:7). (6.) Heb. moshel, one who rules, holds dominion. Used of many classes of rulers (Gen. 3:16; 24:2; 45:8; Ps. 105:20); of the Messiah (Micah 5:2); of God (1 Chr. 29:12; Ps. 103:19). (7.) Heb. sar, a ruler or chief; a word of very general use. It is used of the chief baker of Pharaoh (Gen. 40:16); of the chief butler (40:2, etc. See also Gen. 47:6; Ex. 1:11; Dan. 1:7; Judg. 10:18; 1 Kings 22:26; 20:15; 2 Kings 1:9; 2 Sam. 24:2). It is used also of angels, guardian angels (Dan. 10:13, 20, 21; 12:1; 10:13; 8:25). (8.) Pehah, whence pasha, i.e., friend of the king; adjutant; governor of a province (2 Kings 18:24; Isa. 36:9; Jer. 51: 57; Ezek. 23:6, 23; Dan. 3:2; Esther 3: 12), or a perfect (Neh. 3:7; 5:14; Ezra 5:3; Hag. 1:1). This is a foreign word, Assyrian, which was early adopted into the Hebrew idiom (1 Kings 10:15). (9.) The Chaldean word segan is applied to the governors of the Babylonian satrapies (Dan. 3:2, 27; 6:7); the prefects over the Magi (2:48). The corresponding Hebrew word segan is used of provincial rulers (Jer. 51:23, 28, 57); also of chiefs and rulers of the people of Jerusalem (Ezra 9:2; Neh. 2:16; 4:14, 19; 5:7, 17; 7:5; 12:40). In the New Testament there are also different Greek words rendered thus. (1.) Meaning an ethnarch (2 Cor. 11:32), which was an office distinct from military command, with considerable latitude of application. (2.) The procurator of Judea under the Romans (Matt. 27:2). (Comp. Luke 2:2, where the verb from which the Greek word so rendered is derived is used.) (3.) Steward (Gal. 4:2). (4.) Governor of the feast (John 2:9), who appears here to have been merely an intimate friend of the bridegroom, and to have presided at the marriage banquet in his stead. (5.) A director, i.e., helmsman; Lat. gubernator, (James 3:4).
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Grace
(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God's forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15; 1 Cor. 15:10; Eph. 3:8). (6.) Christian virtues (2 Cor. 8:7; 2 Pet. 3:18). (7.) The glory hereafter to be revealed (1 Pet. 1:13).
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Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial. (2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length. (3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.) (4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping. Baldness disqualified any one for the priest's office (Lev. 21). Elijah is called a "hairy man" (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair. Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18). In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Matt. 6:17; Luke 7:46).
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Herod Philip I.
(Mark 6:17), the son of Herod the Great by Mariamne, the daughter of Simon, the high priest. He is distinguished from another Philip called "the tetrarch." He lived at Rome as a private person with his wife Herodias and his daughter Salome.
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Holy Ghost
The third Person of the adorable Trinity. His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him (John 14:17, 26; 15:26; 1 Cor. 2:10, 11; 12:11). He reproves, helps, glorifies, intercedes (John 16:7-13; Rom. 8:26). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Cor. 2:13; Heb. 2:4; 3:7; 2 Pet. 1:21). His divinity is established (1) from the fact that the names of God are ascribed to him (Ex. 17:7; Ps. 95:7; comp. Heb. 3:7-11); and (2) that divine attributes are also ascribed to him, omnipresence (Ps. 139:7; Eph. 2:17, 18; 1 Cor. 12:13); omniscience (1 Cor. 2:10, 11); omnipotence (Luke 1:35; Rom. 8:11); eternity (Heb. 9:4). (3) Creation is ascribed to him (Gen. 1:2; Job 26:13; Ps. 104:30), and the working of miracles (Matt. 12:28; 1 Cor. 12:9-11). (4) Worship is required and ascribed to him (Isa. 6:3; Acts 28:25; Rom. 9:1; Rev. 1:4; Matt. 28:19).
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Hostage
A person delivered into the hands of another as a security for the performance of some promise, etc. (2 Kings 14:14; 2 Chr. 25:24).
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Imputation
Is used to designate any action or word or thing as reckoned to a person. Thus in doctrinal language (1) the sin of Adam is imputed to all his descendants, i.e., it is reckoned as theirs, and they are dealt with therefore as guilty; (2) the righteousness of Christ is imputed to them that believe in him, or so attributed to them as to be considered their own; and (3) our sins are imputed to Christ, i.e., he assumed our "law-place," undertook to answer the demands of justice for our sins. In all these cases the nature of imputation is the same (Rom. 5:12-19; comp. Philemon 1:18, 19).
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Incarnation
That act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.
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Jashen
Sleeping, called also Hashem (1 Chr. 11:34); a person, several of whose sons were in David's body-guard (2 Sam. 23:32).
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Left hand
Among the Hebrews, denoted the north (Job 23:9; Gen. 14:15), the face of the person being supposed to be toward the east.
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Libertine
Found only Acts 6:9, one who once had been a slave, but who had been set at liberty, or the child of such a person. In this case the name probably denotes those descendants of Jews who had been carried captives to Rome as prisoners of war by Pompey and other Roman generals in the Syrian wars, and had afterwards been liberated. In A.D. 19 these manumitted Jews were banished from Rome. Many of them found their way to Jerusalem, and there established a synagogue.
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Litter
(Heb. tsab, as being lightly and gently borne), a sedan or palanquin for the conveyance of persons of rank (Isa. 66:20). In Num. 7:3, the words "covered wagons" are more literally "carts of the litter kind." There they denote large and commodious vehicles drawn by oxen, and fitted for transporting the furniture of the temple.
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Magdalene
a person from Magdala
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Mediator
One who intervenes between two persons who are at variance, with a view to reconcile them. This word is not found in the Old Testament; but the idea it expresses is found in Job 9:33, in the word "daysman" (q.v.), marg., "umpire." This word is used in the New Testament to denote simply an internuncius, an ambassador, one who acts as a medium of communication between two contracting parties. In this sense Moses is called a mediator in Gal. 3:19. Christ is the one and only mediator between God and man (1 Tim. 2:5; Heb. 8:6; 9:15; 12:24). He makes reconciliation between God and man by his all-perfect atoning sacrifice. Such a mediator must be at once divine and human, divine, that his obedience and his sufferings might possess infinite worth, and that he might possess infinite wisdom and knowlege and power to direct all things in the kingdoms of providence and grace which are committed to his hands (Matt. 28:18; John 5:22, 25, 26, 27); and human, that in his work he might represent man, and be capable of rendering obedience to the law and satisfying the claims of justice (Heb. 2:17, 18; 4:15, 16), and that in his glorified humanity he might be the head of a glorified Church (Rom. 8:29). This office involves the three functions of prophet, priest, and king, all of which are discharged by Christ both in his estate of humiliation and exaltation. These functions are so inherent in the one office that the quality appertaining to each gives character to every mediatorial act. They are never separated in the exercise of the office of mediator.
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Muth-labben
Occurring only in the title of Psalm 9. Some interpret the words as meaning "on the death of Labben," some unknown person. Others render the word, "on the death of the son;" i.e., of Absalom (2 Sam. 18:33). Others again have taken the word as the name of a musical instrument, or as the name of an air to which the psalm was sung.
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Naarah
Naarai, young person
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Nehemiah, Book of
The author of this book was no doubt Nehemiah himself. There are portions of the book written in the first person (ch. 1-7; 12:27-47, and 13). But there are also portions of it in which Nehemiah is spoken of in the third person (ch. 8; 9; 10). It is supposed that these portions may have been written by Ezra; of this, however, there is no distinct evidence. These portions had their place assigned them in the book, there can be no doubt, by Nehemiah. He was the responsible author of the whole book, with the exception of ch. 12:11, 22, 23. The date at which the book was written was probably about B.C. 431-430, when Nehemiah had returned the second time to Jerusalem after his visit to Persia. The book, which may historically be regarded as a continuation of the book of Ezra, consists of four parts. (1.) An account of the rebuilding of the wall of Jerusalem, and of the register Nehemiah had found of those who had returned from Babylon (ch. 1-7). (2.) An account of the state of religion among the Jews during this time (8-10). (3.) Increase of the inhabitants of Jerusalem; the census of the adult male population, and names of the chiefs, together with lists of priests and Levites (11-12:1-26). (4.) Dedication of the wall of Jerusalem, the arrangement of the temple officers, and the reforms carried out by Nehemiah (12:27-ch. 13). This book closes the history of the Old Testament. Malachi the prophet was contemporary with Nehemiah.
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Palsy
A shorter form of "paralysis." Many persons thus afflicted were cured by our Lord (Matt. 4:24; 8:5-13; 9:2-7; Mark 2:3-11; Luke 7:2-10; John 5:5-7) and the apostles (Acts 8:7; 9:33, 34).
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Purification
The process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges. The great annual purification of the people was on the Day of Atonement (q.v.). But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Lev. 13, 14), and of the house defiled by leprosy (14:49-53; see also Matt. 8:2-4). Uncleanness from touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13; Matt. 23:27; Luke 11:44). The case of the high priest and of the Nazarite (Lev. 21:1-4, 10, 11; Num. 6:6, 7; Ezek. 44:25). Purification was effected by bathing and washing the clothes (Lev. 14:8, 9); by washing the hands (Deut. 21:6; Matt. 27:24); washing the hands and feet (Ex. 30:18-21; Heb. 6:2, "baptisms", R.V. marg., "washings;" 9:10); sprinkling with blood and water (Ex. 24:5-8; Heb. 9:19), etc. Allusions to this rite are found in Ps. 26:6; 51:7; Ezek. 36:25; Heb. 10:22.
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Reprobate
That which is rejected on account of its own worthlessness (Jer. 6:30; Heb. 6:8; Gr. adokimos, "rejected"). This word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1 Cor. 9:27; 2 Cor. 13:5-7).
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Salutation
"Eastern modes of salutation are not unfrequently so prolonged as to become wearisome and a positive waste of time. The profusely polite Arab asks so many questions after your health, your happiness, your welfare, your house, and other things, that a person ignorant of the habits of the country would imagine there must be some secret ailment or mysterious sorrow oppressing you, which you wished to conceal, so as to spare the feelings of a dear, sympathizing friend, but which he, in the depth of his anxiety, would desire to hear of. I have often listened to these prolonged salutations in the house, the street, and the highway, and not unfrequently I have experienced their tedious monotony, and I have bitterly lamented useless waste of time" (Porter, Through Samaria, etc.). The work on which the disciples were sent forth was one of urgency, which left no time for empty compliments and prolonged greetings (Luke 10:4).
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Scorpions
Mentioned along with serpents (Deut. 8:15). Used also figuratively to denote wicked persons (Ezek. 2:6; Luke 10:19); also a particular kind of scourge or whip (1 Kings 12:11). Scorpions were a species of spider. They abounded in the Jordan valley.
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Shunammite
A person of Shunem (1 Kings 1:3; 2 Kings 4:12). The Syr. and Arab. read "Sulamite."
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Stranger
This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (Lev. 25:44, 45), and to take usury from them (Deut. 23:20).
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Thaddaeus
Breast, the name of one of the apostles (Mark 3:18), called "Lebbaeus" in Matt. 10:3, and in Luke 6:16, "Judas the brother of James;" while John (14:22), probably referring to the same person, speaks of "Judas, not Iscariot." These different names all designate the same person, viz., Jude or Judas, the author of the epistle.
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Theatre
Only mentioned in Acts 19:29, 31. The ruins of this theatre at Ephesus still exist, and they show that it was a magnificent structure, capable of accommodating some 56,700 persons. It was the largest structure of the kind that ever existed. Theatres, as places of amusement, were unknown to the Jews.
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Titus, Epistle to
Was probably written about the same time as the first epistle to Timothy, with which it has many affinities. "Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are in both letters nearly the same. Timothy and Titus are likewise cautioned against the same prevailing corruptions, and in particular against the same misdirection of their cares and studies. This affinity obtains not only in the subject of the letters, which from the similarity of situation in the persons to whom they were addressed might be expected to be somewhat alike, but extends in a great variety of instances to the phrases and expressions. The writer accosts his two friends with the same salutation, and passes on to the business of his letter by the same transition (comp. 1 Tim. 1:2, 3 with Titus 1:4, 5; 1 Tim. 1:4 with Titus 1:13, 14; 3:9; 1 Tim. 4:12 with Titus 2:7, 15).", Paley's Horae Paulinae. The date of its composition may be concluded from the circumstance that it was written after Paul's visit to Crete (Titus 1:5). That visit could not be the one referred to in Acts 27:7, when Paul was on his voyage to Rome as a prisoner, and where he continued a prisoner for two years. We may warrantably suppose that after his release Paul sailed from Rome into Asia and took Crete by the way, and that there he left Titus "to set in order the things that were wanting." Thence he went to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where he wrote First Timothy, and thence to Nicopolis in Epirus, from which place he wrote to Titus, about A.D. 66 or 67. In the subscription to the epistle it is said to have been written from "Nicopolis of Macedonia," but no such place is known. The subscriptions to the epistles are of no authority, as they are not authentic.
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Trinity
A word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit. 3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit. 4. That the Holy Spirit is also a distinct divine Person.
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Water of separation
Used along with the ashes of a red heifer for the ceremonial cleansing of persons defiled by contact with a dead body (Num. 19).
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Wise, wisdom
A moral rather than an intellectual quality. To be "foolish" is to be godless (Ps. 14:1; comp. Judg. 19:23; 2 Sam. 13:13). True wisdom is a gift from God to those who ask it (Job 28:12-28; Prov. 3:13-18; Rom. 1:22; 16:27; 1 Cor. 1:17-21; 2:6-8; James 1:5). "Wisdom" in Prov. 1:20; 8:1; 9:1-5 may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, "Christ the power of God and the wisdom of God" (1 Cor. 1:24). In Matt. 11:19 it is the personified principle of wisdom that is meant.
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Zaanannim
movings; a person asleep
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