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Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
Egyptian, Egyptian, of Egypt.
Abbott-Smith Greek Lexicon
Egyptian
Strong’s Hebrew and Greek Lexicon
Egypt, Egyptians, Mizraim.
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
Egypt, Egyptians, Egypt, Egyptians, Mizraim.
Strong’s Hebrew and Greek Lexicon
Egyptian
Strong's Concordance
Indexed occurrences: 30
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Strong's Concordance
Indexed occurrences: 94
Source: Strong's Concordance · View data sources
Nave's Topical Bible
Indexed references: 24
Source: Nave's Topical Bible · View data sources
Matthew applies Hosea's retrospective description of Israel to Yeshua's return from Egypt.
Josephus Antiquities Whiston
Antiquities Book 1, Chapter 3
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Antiquities Book 2, Chapter 9
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Antiquities Book 6, Chapter 14
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Antiquities Book 8, Chapter 6
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Antiquities Book 8, Chapter 15
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Antiquities Book 10, Chapter 1
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Antiquities Book 20, Chapter 8
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Do we really have an immortal soul? What does the Bible say about it? Popular teachings about life after death center around the idea that a person’s soul is immortal and continues t…
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Nave’s Topical Bible references for EGYPTIANS.
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the mourning of Egyptians
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This word is used, (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Gen. 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3). (2.) Every shepherd was "an abomination" unto the Egyptians (Gen. 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless habits of these wandering shepherds. (3.) Pharaoh was so moved by the fourth plague, that while he refused the demand of Moses, he offered a compromise, granting to the Israelites permission to hold their festival and offer their sacrifices in Egypt. This permission could not be accepted, because Moses said they would have to sacrifice "the abomination of the Egyptians" (Ex. 8:26); i.e., the cow or ox, which all the Egyptians held as sacred, and which they regarded it as sacrilegious to kill. (4.) Daniel (11:31), in that section of his prophecies which is generally interpreted as referring to the fearful calamities that were to fall on the Jews in the time of Antiochus Epiphanes, says, "And they shall place the abomination that maketh desolate." Antiochus Epiphanes caused an altar to be erected on the altar of burnt-offering, on which sacrifices were offered to Jupiter Olympus. (Comp. 1 Macc. 1:57). This was the abomination of the desolation of Jerusalem. The same language is employed in Dan. 9:27 (comp. Matt. 24:15), where the reference is probably to the image-crowned standards which the Romans set up at the east gate of the temple (A.D. 70), and to which they paid idolatrous honours. "Almost the entire religion of the Roman camp consisted in worshipping the ensign, swearing by the ensign, and in preferring the ensign before all other gods." These ensigns were an "abomination" to the Jews, the "abomination of desolation." This word is also used symbolically of sin in general (Isa. 66:3); an idol (44:19); the ceremonies of the apostate Church of Rome (Rev. 17:4); a detestable act (Ezek. 22:11).
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Tilling the ground (Gen. 2:15; 4:2, 3, 12) and rearing cattle were the chief employments in ancient times. The Egyptians excelled in agriculture. And after the Israelites entered into the possession of the Promised Land, their circumstances favoured in the highest degree a remarkable development of this art. Agriculture became indeed the basis of the Mosaic commonwealth. The year in Palestine was divided into six agricultural periods:- I. SOWING TIME. Tisri, latter half (beginning about the autumnal equinox.) Marchesvan. Kisleu, former half. Early rain due = first showers of autumn. II. UNRIPE TIME. Kisleu, latter half. Tebet. Sebat, former half. III. COLD SEASON. Sebat, latter half. Adar. [Veadar.] Nisan, former half. Latter rain due (Deut. 11:14; Jer. 5:24; Hos. 6:3; Zech. 10:1; James 5:7; Job 29:23). IV. HARVEST TIME. Nisan, latter half. (Beginning about vernal equinox. Barley green. Passover.) Ijar. Sivan, former half., Wheat ripe. Pentecost. V. SUMMER (total absence of rain) Sivan, latter half. Tammuz. Ab, former half. VI. SULTRY SEASON Ab, latter half. Elul. Tisri, former half., Ingathering of fruits. The six months from the middle of Tisri to the middle of Nisan were occupied with the work of cultivation, and the rest of the year mainly with the gathering in of the fruits. The extensive and easily-arranged system of irrigation from the rills and streams from the mountains made the soil in every part of Palestine richly productive (Ps. 1:3; 65:10; Prov. 21:1; Isa. 30:25; 32:2, 20; Hos. 12:11), and the appliances of careful cultivation and of manure increased its fertility to such an extent that in the days of Solomon, when there was an abundant population, "20,000 measures of wheat year by year" were sent to Hiram in exchange for timber (1 Kings 5:11), and in large quantities also wheat was sent to the Tyrians for the merchandise in which they traded (Ezek. 27:17). The wheat sometimes produced an hundredfold (Gen. 26:12; Matt. 13:23). Figs and pomegranates were very plentiful (Num. 13:23), and the vine and the olive grew luxuriantly and produced abundant fruit (Deut. 33:24). Lest the productiveness of the soil should be exhausted, it was enjoined that the whole land should rest every seventh year, when all agricultural labour would entirely cease (Lev. 25:1-7; Deut. 15:1-10). It was forbidden to sow a field with divers seeds (Deut. 22:9). A passer-by was at liberty to eat any quantity of corn or grapes, but he was not permitted to carry away any (Deut. 23:24, 25; Matt. 12:1). The poor were permitted to claim the corners of the fields and the gleanings. A forgotten sheaf in the field was to be left also for the poor. (See Lev. 19:9, 10; Deut. 24:19.) Agricultural implements and operations. The sculptured monuments and painted tombs of Egypt and Assyria throw much light on this subject, and on the general operations of agriculture. Ploughs of a simple construction were known in the time of Moses (Deut. 22:10; comp. Job 1:14). They were very light, and required great attention to keep them in the ground (Luke 9:62). They were drawn by oxen (Job 1:14), cows (1 Sam. 6:7), and asses (Isa. 30:24); but an ox and an ass must not be yoked together in the same plough (Deut. 22:10). Men sometimes followed the plough with a hoe to break the clods (Isa. 28:24). The oxen were urged on by a "goad," or long staff pointed at the end, so that if occasion arose it could be used as a spear also (Judg. 3:31; 1 Sam. 13:21). When the soil was prepared, the seed was sown broadcast over the field (Matt. 13:3-8). The "harrow" mentioned in Job 39:10 was not used to cover the seeds, but to break the clods, being little more than a thick block of wood. In highly irrigated spots the seed was trampled in by cattle (Isa. 32:20); but doubtless there was some kind of harrow also for covering in the seed scattered in the furrows of the field. The reaping of the corn was performed either by pulling it up by the roots, or cutting it with a species of sickle, according to circumstances. The corn when cut was generally put up in sheaves (Gen. 37:7; Lev. 23:10-15; Ruth 2:7, 15; Job 24:10; Jer. 9:22; Micah 4:12), which were afterwards gathered to the threshing-floor or stored in barns (Matt. 6:26). The process of threshing was performed generally by spreading the sheaves on the threshing-floor and causing oxen and cattle to tread repeatedly over them (Deut. 25:4; Isa. 28:28). On occasions flails or sticks were used for this purpose (Ruth 2:17; Isa. 28:27). There was also a "threshing instrument" (Isa. 41:15; Amos 1:3) which was drawn over the corn. It was called by the Hebrews a moreg, a threshing roller or sledge (2 Sam. 24:22; 1 Chr. 21:23; Isa. 3:15). It was somewhat like the Roman tribulum, or threshing instrument. When the grain was threshed, it was winnowed by being thrown up against the wind (Jer. 4:11), and afterwards tossed with wooden scoops (Isa. 30:24). The shovel and the fan for winnowing are mentioned in Ps. 35:5, Job 21:18, Isa. 17:13. The refuse of straw and chaff was burned (Isa. 5:24). Freed from impurities, the grain was then laid up in granaries till used (Deut. 28:8; Prov. 3:10; Matt. 6:26; 13:30; Luke 12:18).
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Highlanders, or hillmen, the name given to the descendants of one of the sons of Canaan (Gen. 14:7), called Amurra or Amurri in the Assyrian and Egyptian inscriptions. On the early Babylonian monuments all Syria, including Palestine, is known as "the land of the Amorites." The southern slopes of the mountains of Judea are called the "mount of the Amorites" (Deut. 1:7, 19, 20). They seem to have originally occupied the land stretching from the heights west of the Dead Sea (Gen. 14:7) to Hebron (13. Comp. 13:8; Deut. 3:8; 4:46-48), embracing "all Gilead and all Bashan" (Deut. 3:10), with the Jordan valley on the east of the river (4:49), the land of the "two kings of the Amorites," Sihon and Og (Deut. 31:4; Josh. 2:10; 9:10). The five kings of the Amorites were defeated with great slaughter by Joshua (10:10). They were again defeated at the waters of Merom by Joshua, who smote them till there were none remaining (Josh. 11:8). It is mentioned as a surprising circumstance that in the days of Samuel there was peace between them and the Israelites (1 Sam. 7:14). The discrepancy supposed to exist between Deut. 1:44 and Num. 14:45 is explained by the circumstance that the terms "Amorites" and "Amalekites" are used synonymously for the "Canaanites." In the same way we explain the fact that the "Hivites" of Gen. 34:2 are the "Amorites" of 48:22. Comp. Josh. 10:6; 11:19 with 2 Sam. 21:2; also Num. 14:45 with Deut. 1:44. The Amorites were warlike mountaineers. They are represented on the Egyptian monuments with fair skins, light hair, blue eyes, aquiline noses, and pointed beards. They are supposed to have been men of great stature; their king, Og, is described by Moses as the last "of the remnant of the giants" (Deut. 3:11). Both Sihon and Og were independent kings. Only one word of the Amorite language survives, "Shenir," the name they gave to Mount Hermon (Deut. 3:9).
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(Heb. pethen), Deut. 32:33; Job 20:14, 16; Isa. 11:8. It was probably the Egyptian cobra (Naja haje), which was very poisonous (Rom. 3:13; Gr. aspis). The Egyptians worshipped it as the uraeus, and it was found in the desert and in the fields. The peace and security of Messiah's reign is represented by the figure of a child playing on the hole of the asp. (See [35]ADDER.)
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Occurs in Lev. 19:36 and Isa. 46:6, as the rendering of the Hebrew kanch', which properly means "a reed" or "a cane," then a rod or beam of a balance. This same word is translated "measuring reed" in Ezek. 40:3, 5; 42:16-18. There is another Hebrew word, mozena'yim, i.e., "two poisers", also so rendered (Dan. 5:27). The balances as represented on the most ancient Egyptian monuments resemble those now in use. A "pair of balances" is a symbol of justice and fair dealing (Job 31:6; Ps. 62:9; Prov. 11:1). The expression denotes great want and scarcity in Rev. 6:5.
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From natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It was included apparently under "scab" and "scurf," which disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the conclusion of a Nazarite's vow (Acts 18:18; 21:24; Num. 6:9). It is often alluded to (Micah 1:16; Amos 8:10; Jer. 47:5). The Jews were forbidden to follow the customs of surrounding nations in making themselves bald (Deut. 14:1).
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First mentioned in Deut. 1:44. Swarms of bees, and the danger of their attacks, are mentioned in Ps. 118:12. Samson found a "swarm of bees" in the carcass of a lion he had slain (Judg. 14:8). Wild bees are described as laying up honey in woods and in clefts of rocks (Deut. 32:13; Ps. 81:16). In Isa. 7:18 the "fly" and the "bee" are personifications of the Egyptians and Assyrians, the inveterate enemies of Israel.
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A method of taking away life practised among the Egyptians (Gen. 40:17-19). There are instances of this mode of punishment also among the Hebrews (2 Sam. 4:8; 20:21, 22; 2 Kings 10:6-8). It is also mentioned in the New Testament (Matt. 14:8-12; Acts 12:2).
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(rendered "botch" in Deut. 28:27, 35), an aggravated ulcer, as in the case of Hezekiah (2 Kings 20:7; Isa. 38:21) or of the Egyptians (Ex. 9:9, 10, 11; Deut. 28:27, 35). It designates the disease of Job (2:7), which was probably the black leprosy.
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The Israelites "borrowed" from the Egyptians (Ex. 12:35, R.V., "asked") in accordance with a divine command (3:22; 11:2). But the word (sha'al) so rendered here means simply and always to "request" or "demand." The Hebrew had another word which is properly translated "borrow" in Deut. 28:12; Ps. 37:21. It was well known that the parting was final. The Egyptians were so anxious to get the Israelites away out of their land that "they let them have what they asked" (Ex. 12:36, R.V.), or literally "made them to ask," urged them to take whatever they desired and depart. (See [73]LOAN.)
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The name given in Deut. 28:27, 35 to one of the Egyptian plagues (Ex. 9:9). The word so translated is usually rendered "boil" (q.v.).
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An officer of high rank with Egyptian, Persian, Assyrian, and Jewish monarchs. The cup-bearer of the king of Egypt is mentioned in connection with Joseph's history (Gen. 40:1-21; 41:9). Rabshakeh (q.v.) was cup-bearer in the Assyrian court (2 Kings 18:17). Nehemiah filled this office to the king of Persia (Neh. 1:11). We read also of Solomon's cup-bearers (1 Kings 10:5; 2 Chr. 9:4).
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A wine-cup (Gen. 40:11, 21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (1 Kings 10: 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Rev. 17:4). The art of divining by means of a cup was practiced in Egypt (Gen. 44:2-17), and in the East generally. The "cup of salvation" (Ps. 116:13) is the cup of thanksgiving for the great salvation. The "cup of consolation" (Jer. 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning (Prov. 31:6). In 1 Cor. 10:16, the "cup of blessing" is contrasted with the "cup of devils" (1 Cor. 10:21). The sacramental cup is the "cup of blessing," because of blessing pronounced over it (Matt. 26:27; Luke 22:17). The "portion of the cup" (Ps. 11:6; 16:5) denotes one's condition of life, prosperous or adverse. A "cup" is also a type of sensual allurement (Jer. 51:7; Prov. 23:31; Rev. 17:4). We read also of the "cup of astonishment," the "cup of trembling," and the "cup of God's wrath" (Ps. 75:8; Isa. 51:17; Jer. 25:15; Lam. 4:21; Ezek. 23:32; Rev. 16:19; comp. Matt. 26:39, 42; John 18:11). The cup is also the symbol of death (Matt. 16:28; Mark 9:1; Heb. 2:9).
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(Gen. 43:16). It was the custom in Egypt to dine at noon. But it is probable that the Egyptians took their principal meal in the evening, as was the general custom in the East (Luke 14:12).
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The art of dyeing is one of great antiquity, although no special mention is made of it in the Old Testament. The Hebrews probably learned it from the Egyptians (see Ex. 26:1; 28:5-8), who brought it to great perfection. In New Testament times Thyatira was famed for its dyers (Acts 16:14). (See [168]COLOUR.) __________________________________________________________________
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The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word "eat" is used metaphorically in Jer. 15:16; Ezek. 3:1; Rev. 10:9. In John 6:53-58, "eating and drinking" means believing in Christ. Women were never present as guests at meals (q.v.).
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The process of preserving a body by means of aromatics (Gen. 50:2, 3, 26). This art was practised by the Egyptians from the earliest times, and there brought to great perfection. This custom probably originated in the belief in the future reunion of the soul with the body. The process became more and more complicated, and to such perfection was it carried that bodies embalmed thousands of years ago are preserved to the present day in the numberless mummies that have been discovered in Egypt. The embalming of Jacob and Joseph was according to the Egyptian custom, which was partially followed by the Jews (2 Chr. 16:14), as in the case of king Asa, and of our Lord (John 19:39, 40; Luke 23:56; 24:1). (See [181]PHARAOH.)
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(1.) The rendering of Hebrew latim_ or _lehatim, which means "something covered," "muffled up;" secret arts, tricks (Ex. 7:11, 22; 8:7, 18), by which the Egyptian magicians imposed on the credulity of Pharaoh. (2.) The rendering of the Hebrew keshaphim, "muttered spells" or "incantations," rendered "sorceries" in Isa. 47:9, 12, i.e., the using of certain formulae under the belief that men could thus be bound. (3.) Hebrew lehashim, "charming," as of serpents (Jer. 8:17; comp. Ps. 58:5). (4.) Hebrew nehashim, the enchantments or omens used by Balaam (Num. 24:1); his endeavouring to gain omens favourable to his design. (5.) Hebrew heber (Isa. 47:9, 12), "magical spells." All kinds of enchantments were condemned by the Mosaic law (Lev. 19:26; Deut. 18:10-12). (See [186]DIVINATION.)
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Sons enjoyed certain special privileges (Deut. 21:17; Gen. 25:23, 31, 34; 49:3; 1 Chr. 5:1; Heb. 12:16; Ps. 89:27). (See [211]BIRTHRIGHT.) The "first-born of the poor" signifies the most miserable of the poor (Isa. 14:30). The "church of the first-born" signifies the church of the redeemed. The destruction of the first-born was the last of the ten plagues inflicted on the Egyptians (Ex. 11:1-8; 12:29, 30). Menephtah is probably the Pharaoh whose first-born was slain. His son did not succeed or survive his father, but died early. The son's tomb has been found at Thebes unfinished, showing it was needed earlier than was expected. Some of the records on the tomb are as follows: "The son whom Menephtah loves; who draws towards him his father's heart, the singer, the prince of archers, who governed Egypt on behalf of his father. Dead."
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(Heb., or rather Egyptian, ahu, Job 8:11), rendered "meadow" in Gen. 41:2, 18; probably the Cyperus esculentus, a species of rush eaten by cattle, the Nile reed. It also grows in Palestine. In Ex. 2:3, 5, Isa. 19:6, it is the rendering of the Hebrew suph_, a word which occurs frequently in connection with _yam; as yam suph, to denote the "Red Sea" (q.v.) or the sea of weeds (as this word is rendered, Jonah 2:5). It denotes some kind of sedge or reed which grows in marshy places. (See [213]PAPER, [214]REED.)
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A musical instrument, probably composed of a number of pipes, mentioned Dan. 3:5, 7, 10, 15. In Matt. 9:23, 24, notice is taken of players on the flute, here called "minstrels" (but in R.V. "flute-players"). Flutes were in common use among the ancient Egyptians.
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Was known to the Egyptians at a very early period of their national history, at least B.C. 1500. Various articles both useful and ornamental were made of it, as bottles, vases, etc. A glass bottle with the name of Sargon on it was found among the ruins of the north-west palace of Nimroud. The Hebrew word zekukith (Job 28:17), rendered in the Authorized Version "crystal," is rightly rendered in the Revised Version "glass." This is the only allusion to glass found in the Old Testament. It is referred to in the New Testament in Rev. 4:6; 15:2; 21:18, 21. In Job 37:18, the word rendered "looking-glass" is in the Revised Version properly rendered "mirror," formed, i.e., of some metal. (Comp. Ex. 38:8: "looking-glasses" are brazen mirrors, R.V.). A mirror is referred to also in James 1:23.
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(Ex. 32:4, 8; Deut. 9:16; Neh. 9:18). This was a molten image of a calf which the idolatrous Israelites formed at Sinai. This symbol was borrowed from the custom of the Egyptians. It was destroyed at the command of Moses (Ex. 32:20). (See [246]AARON; [247]MOSES.)
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(1.) Jonah's gourd (Jonah 4:6-10), bearing the Hebrew name kikayon (found only here), was probably the kiki of the Egyptians, the croton. This is the castor-oil plant, a species of ricinus, the palma Christi, so called from the palmate division of its leaves. Others with more probability regard it as the cucurbita the el-keroa of the Arabs, a kind of pumpkin peculiar to the East. "It is grown in great abundance on the alluvial banks of the Tigris and on the plain between the river and the ruins of Nineveh." At the present day it is trained to run over structures of mud and brush to form boots to protect the gardeners from the heat of the noon-day sun. It grows with extraordinary rapidity, and when cut or injured withers away also with great rapidity. (2.) Wild gourds (2 Kings 4:38-40), Heb. pakkuoth, belong to the family of the cucumber-like plants, some of which are poisonous. The species here referred to is probably the colocynth (Cucumis colocynthus). The LXX. render the word by "wild pumpkin." It abounds in the desert parts of Syria, Egypt, and Arabia. There is, however, another species, called the Cucumis prophetarum, from the idea that it afforded the gourd which "the sons of the prophets" shred by mistake into their pottage.
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(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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Praise, the name given to the group of Psalms 113-118, which are preeminently psalms of praise. It is called "The Egyptian Hallel," because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Saviour and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (Matt. 26:30; Mark 14:26). There is also another group called "The Great Hallel," comprehending Psalms 118-136, which was recited on the first evening at the Passover supper and on occasions of great joy.
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Heb. ba'al parash, "master of a horse." The "horsemen" mentioned Ex. 14:9 were "mounted men", i.e., men who rode in chariots. The army of Pharaoh consisted of a chariot and infantry force. We find that at a later period, however, the Egyptians had cavalry (2 Chr. 12:3). (See [286]HORSE.)
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Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr. 22:3; Isa. 10:34). Figuratively, a yoke of iron (Deut. 28:48) denotes hard service; a rod of iron (Ps. 2:9), a stern government; a pillar of iron (Jer. 1:18), a strong support; a furnace of iron (Deut. 4:20), severe labour; a bar of iron (Job 40:18), strength; fetters of iron (Ps. 107:10), affliction; giving silver for iron (Isa. 60:17), prosperity.
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(Heb. pl. shenhabbim, the "tusks of elephants") was early used in decorations by the Egyptians, and a great trade in it was carried on by the Assyrians (Ezek. 27:6; Rev. 18:12). It was used by the Phoenicians to ornament the box-wood rowing-benches of their galleys, and Hiram's skilled workmen made Solomon's throne of ivory (1 Kings 10:18). It was brought by the caravans of Dedan (Isa. 21:13), and from the East Indies by the navy of Tarshish (1 Kings 10:22). Many specimens of ancient Egyptian and Assyrian ivory-work have been preserved. The word habbim is derived from the Sanscrit ibhas, meaning "elephant," preceded by the Hebrew article (ha); and hence it is argued that Ophir, from which it and the other articles mentioned in 1 Kings 10:22 were brought, was in India.
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One of the Egyptians who "withstood Moses" (2 Tim. 3:8).
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Frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Judg. 3:25); and in the Greek New Testament kleis, from its use in shutting (Matt. 16:19; Luke 11:52; Rev. 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa. 22:22). The word is used figuratively of power or authority or office (Isa. 22:22; Rev. 3:7; Rev. 1:8; comp. 9:1; 20:1; comp. also Matt. 16:19; 18:18). The "key of knowledge" (Luke 11:52; comp. Matt. 23:13) is the means of attaining the knowledge regarding the kingdom of God. The "power of the keys" is a phrase in general use to denote the extent of ecclesiastical authority.
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Only in Num. 11:5, the translation of the Hebrew abattihim, the LXX. and Vulgate pepones, Arabic britikh. Of this plant there are various kinds, the Egyptian melon, the Cucumus chate, which has been called "the queen of cucumbers;" the water melon, the Cucurbita citrullus; and the common or flesh melon, the Cucumus melo. "A traveller in the East who recollects the intense gratitude which a gift of a slice of melon inspired while journeying over the hot and dry plains, will readily comprehend the regret with which the Hebrews in the Arabian desert looked back upon the melons of Egypt" (Kitto).
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(Ex. 12:38), a class who accompanied the Israelites as they journeyed from Rameses to Succoth, the first stage of the Exodus. These were probably miscellaneous hangers-on to the Hebrews, whether Egyptians of the lower orders, or the remains of the Hyksos (see [409]EGYPT; [410]MOSES), as some think. The same thing happened on the return of the Jews from Babylon (Neh. 13:3), a "mixed multitude" accompanied them so far.
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Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons. "The Hebrews and Phoenicians had no word for month save 'moon,' and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever used a true solar year such as the Egyptians possessed. The latter had twelve months of thirty days and five epagomenac or odd days.", Palestine Quarterly, January 1889.
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Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc. (2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4); the Ninevites (Jonah 3:5); Israel, when defeated by Benjamin (Judg. 20:26), etc. (3.) Penitential mourning, by the Israelites on the day of atonement (Lev. 23:27; Acts 27:9); under Samuel's ministry (1 Sam. 7:6); predicted in Zechariah (Zech. 12:10, 11); in many of the psalms (51, etc.). Mourning was expressed, (1) by weeping (Gen. 35:8, marg.; Luke 7:38, etc.); (2) by loud lamentation (Ruth 1:9; 1 Sam. 6:19; 2 Sam. 3:31); (3) by the disfigurement of the person, as rending the clothes (Gen. 37:29, 34; Matt. 26:65), wearing sackcloth (Gen. 37:34; Ps. 35:13), sprinkling dust or ashes on the person (2 Sam. 13:19; Jer. 6:26; Job 2:12), shaving the head and plucking out the hair of the head or beard (Lev. 10:6; Job 1:20), neglect of the person or the removal of ornaments (Ex. 33:4; Deut. 21:12, 13; 2 Sam. 14:2; 19:24; Matt. 6:16, 17), fasting (2 Sam. 1:12), covering the upper lip (Lev. 13:45; Micah 3:7), cutting the flesh (Jer. 16:6, 7), and sitting in silence (Judg. 20:26; 2 Sam. 12:16; 13:31; Job 1:20). In the later times we find a class of mourners who could be hired to give by their loud lamentation the external tokens of sorrow (2 Chr. 35:25; Jer. 9:17; Matt. 9:23). The period of mourning for the dead varied. For Jacob it was seventy days (Gen. 50:3); for Aaron (Num. 20:29) and Moses (Deut. 34:8) thirty days; and for Saul only seven days (1 Sam. 31:13). In 2 Sam. 3:31-35, we have a description of the great mourning for the death of Abner.
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Heb. deber, "destruction," a "great mortality", the fifth plague that fell upon the Egyptians (Ex. 9:3). It was some distemper that resulted in the sudden and widespread death of the cattle. It was confined to the cattle of the Egyptians that were in the field (9:6).
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An Egyptian king, the son and successor of Psammetichus (B.C. 610-594), the contemporary of Josiah, king of Judah. For some reason he proclaimed war against the king of Assyria. He led forth a powerful army and marched northward, but was met by the king of Judah at Megiddo, who refused him a passage through his territory. Here a fierce battle was fought and Josiah was slain (2 Chr. 35:20-24). Possibly, as some suppose, Necho may have brought his army by sea to some port to the north of Dor (comp. Josh. 11:2; 12:23), a Phoenician town at no great distance from Megiddo. After this battle Necho marched on to Carchemish (q.v.), where he met and conquered the Assyrian army, and thus all the Syrian provinces, including Palestine, came under his dominion. On his return march he deposed Jehoahaz, who had succeeded his father Josiah, and made Eliakim, Josiah's eldest son, whose name he changed into Jehoiakim, king. Jehoahaz he carried down into Egypt, where he died (2 Kings 23:31; 2 Chr. 36:1-4). Four years after this conquest Necho again marched to the Euphrates; but here he was met and his army routed by the Chaldeans (B.C. 606) under Nebuchadnezzar, who drove the Egyptians back, and took from them all the territory they had conquered, from the Euphrates unto the "river of Egypt" (Jer. 46:2; 2 Kings 24:7, 8). Soon after this Necho died, and was succeeded by his son, Psammetichus II. (See [434]NEBUCHADNEZZAR.)
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In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, "like the top of a tent." (3.) The bag-net (Gr. diktyon), used for enclosing fish in deep water (Luke 5:4-9). The fowling-nets were (1) the trap, consisting of a net spread over a frame, and supported by a stick in such a way that it fell with the slightest touch (Amos 3:5, "gin;" Ps. 69:22; Job 18:9; Eccl. 9:12). (2) The snare, consisting of a cord to catch birds by the leg (Job 18:10; Ps. 18:5; 116:3; 140:5). (3.) The decoy, a cage filled with birds as decoys (Jer. 5:26, 27). Hunting-nets were much in use among the Hebrews.
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(1.) Heb. bath-haya'anah, "daughter of greediness" or of "shouting." In the list of unclean birds (Lev. 11:16; Deut. 14:15); also mentioned in Job 30:29; Isa. 13:21; 34:13; 43:20; Jer. 50:39; Micah 1:8. In all these passages the Revised Version translates "ostrich" (q.v.), which is the correct rendering. (2.) Heb. yanshuph, rendered "great owl" in Lev. 11:17; Deut. 14:16, and "owl" in Isa. 34:11. This is supposed to be the Egyptian eagle-owl (Bubo ascalaphus), which takes the place of the eagle-owl (Bubo maximus) found in Southern Europe. It is found frequenting the ruins of Egypt and also of the Holy Land. "Its cry is a loud, prolonged, and very powerful hoot. I know nothing which more vividly brought to my mind the sense of desolation and loneliness than the re-echoing hoot of two or three of these great owls as I stood at midnight among the ruined temples of Baalbek" (Tristram). The LXX. and Vulgate render this word by "ibis", i.e., the Egyptian heron. (3.) Heb. kos, rendered "little owl" in Lev. 11:17; Deut. 14:16, and "owl" in Ps. 102:6. The Arabs call this bird "the mother of ruins." It is by far the most common of all the owls of Palestine. It is the Athene persica, the bird of Minerva, the symbol of ancient Athens. (4.) Heb. kippoz, the "great owl" (Isa. 34:15); Revised Version, "arrow-snake;" LXX. and Vulgate, "hedgehog," reading in the text, kippod, instead of kippoz. There is no reason to doubt the correctness of the rendering of the Authorized Version. Tristram says: "The word [i.e., kippoz] is very possibly an imitation of the cry of the scops owl (Scops giu), which is very common among ruins, caves, and old walls of towns...It is a migrant, returning to Palestine in spring." (5.) Heb. lilith, "screech owl" (Isa. 34:14, marg. and R.V., "night monster"). The Hebrew word is from a root signifying "night." Some species of the owl is obviously intended by this word. It may be the hooting or tawny owl (Syrnium aluco), which is common in Egypt and in many parts of Palestine. This verse in Isaiah is "descriptive of utter and perpetual desolation, of a land that should be full of ruins, and inhabited by the animals that usually make such ruins their abode."
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The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the "feast of unleavened bread" (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14; 1 Cor. 5:7). A detailed account of the institution of this feast is given in Ex. 12 and 13. It was afterwards incorporated in the ceremonial law (Lev. 23:4-8) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (comp. Deut. 16:2, 5, 6; 2 Chr. 30:16; Lev. 23:10-14; Num. 9:10, 11; 28:16-24). Again, the use of wine (Luke 22:17, 20), of sauce with the bitter herbs (John 13:26), and the service of praise were introduced. There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Num. 9:5. (See [459]JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1 Cor. 5:7; John 1:29; 19:32-36; 1 Pet. 1:19; Gal. 4:4, 5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: "The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market" (Geikie's Life of Christ).
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This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, "the great salvation" (Heb. 2:3). (See [546]REDEMPTION; [547]REGENERATION.)
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This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians. This colour was early known (Gen. 38:28). It was one of the colours of the ephod (Ex. 28:6), the girdle (8), and the breastplate (15) of the high priest. It is also mentioned in various other connections (Josh. 2:18; 2 Sam. 1:24; Lam. 4:5; Nahum 2:3). A scarlet robe was in mockery placed on our Lord (Matt. 27:28; Luke 23:11). "Sins as scarlet" (Isa. 1:18), i.e., as scarlet robes "glaring and habitual." Scarlet and crimson were the firmest of dyes, and thus not easily washed out.
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Of the Egyptians resembled that in modern use. The ears of corn were cut with it near the top of the straw. There was also a sickle used for warlike purposes, more correctly, however, called a pruning-hook (Deut. 16:9; Jer. 50:16, marg., "scythe;" Joel 3:13; Mark 4:29).
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A seal used to attest documents (Dan. 6:8-10, 12). In 6:17, this word properly denotes a ring. The impression of a signet ring on fine clay has recently been discovered among the ruins at Nineveh. It bears the name and title of an Egyptian king. Two actual signet rings of ancient Egyptian monarchs (Cheops and Horus) have also been discovered. When digging a shaft close to the south wall of the temple area, the engineers of the Palestine Exploration Fund, at a depth of 12 feet below the surface, came upon a pavement of polished stones, formerly one of the streets of the city. Under this pavement they found a stratum of 16 feet of concrete, and among this concrete, 10 feet down, they found a signet stone bearing the inscription, in Old Hebrew characters, "Haggai, son of Shebaniah." It has been asked, Might not this be the actual seal of Haggai the prophet? We know that he was in Jerusalem after the Captivity; and it is somewhat singular that he alone of all the minor prophets makes mention of a signet (Hag. 2:23). (See [589]SEAL.)
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=Tahpanhes=Tehaphnehes, (called "Daphne" by the Greeks, now Tell Defenneh), an ancient Egyptian city, on the Tanitic branch of the Nile, about 16 miles from Pelusium. The Jews from Jerusalem fled to this place after the death of Gedaliah (q.v.), and settled there for a time (Jer. 2:16; 43:7; 44:1; 46:14). A platform of brick-work, which there is every reason to believe was the pavement at the entry of Pharaoh's palace, has been discovered at this place. "Here," says the discoverer, Mr. Petrie, "the ceremony described by Jeremiah [43:8-10; "brick-kiln", i.e., pavement of brick] took place before the chiefs of the fugitives assembled on the platform, and here Nebuchadnezzar spread his royal pavilion" (R.V., "brickwork").
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Store cities which the Israelites built for the Egyptians (Ex. 1:11). (See [640]PITHOM.) Towns in which the treasures of the kings of Judah were kept were so designated (1 Chr. 27:25).
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Weaving was an art practised in very early times (Ex. 35:35). The Egyptians were specially skilled in it (Isa. 19:9; Ezek. 27:7), and some have regarded them as its inventors. In the wilderness, the Hebrews practised it (Ex. 26:1, 8; 28:4, 39; Lev. 13:47). It is referred to in subsequent times as specially the women's work (2 Kings 23:7; Prov. 31:13, 24). No mention of the loom is found in Scripture, but we read of the "shuttle" (Job 7:6), "the pin" of the beam (Judg. 16:14), "the web" (13, 14), and "the beam" (1 Sam. 17:7; 2 Sam. 21:19). The rendering, "with pining sickness," in Isa. 38:12 (A.V.) should be, as in the Revised Version, "from the loom," or, as in the margin, "from the thrum." We read also of the "warp" and "woof" (Lev. 13:48, 49, 51-53, 58, 59), but the Revised Version margin has, instead of "warp," "woven or knitted stuff."
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Heb. shanah, meaning "repetition" or "revolution" (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
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