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The fruit of a species of palm (q. v. This unified study connects 5 installed resource categories without replacing their source records.
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Easton’s Bible Dictionary (1897)
Source: Easton’s Bible Dictionary (1897) · View data sources
Strong's Concordance
Indexed occurrences: 5
Source: Strong's Concordance · View data sources
Nave's Topical Bible
Indexed references: 1
Source: Nave's Topical Bible · View data sources
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Nave’s Topical Bible references for DATE.
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An architectural term found only in Ezek. 40:16, 21, 22, 26, 29. There is no absolute proof that the Israelites employed arches in their buildings. The arch was employed in the building of the pyramids of Egypt. The oldest existing arch is at Thebes, and bears the date B.C. 1350. There are also still found the remains of an arch, known as Robinson's Arch, of the bridge connecting Zion and Moriah. (See TYROPOEON [25]VALLEY.)
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Is the arrangement of facts and events in the order of time. The writers of the Bible themselves do not adopt any standard era according to which they date events. Sometimes the years are reckoned, e.g., from the time of the Exodus (Num. 1:1; 33:38; 1 Kings 6:1), and sometimes from the accession of kings (1 Kings 15:1, 9, 25, 33, etc.), and sometimes again from the return from Exile (Ezra 3:8). Hence in constructing a system of Biblecal chronology, the plan has been adopted of reckoning the years from the ages of the patriarchs before the birth of their first-born sons for the period from the Creation to Abraham. After this period other data are to be taken into account in determining the relative sequence of events. As to the patriarchal period, there are three principal systems of chronology: (1) that of the Hebrew text, (2) that of the Septuagint version, and (3) that of the Samaritan Pentateuch, as seen in the scheme on the opposite page. The Samaritan and the Septuagint have considerably modified the Hebrew chronology. This modification some regard as having been wilfully made, and to be rejected. The same system of variations is observed in the chronology of the period between the Flood and Abraham. Thus: | Hebrew Septuigant Samaritan | From the birth of | Arphaxad, 2 years | after the Flood, to | the birth of Terah. 220 1000 870 | From the birth of | Terah to the birth | of Abraham. 130 70 72 The Septuagint fixes on seventy years as the age of Terah at the birth of Abraham, from Gen. 11:26; but a comparison of Gen. 11:32 and Acts 7:4 with Gen. 12:4 shows that when Terah died, at the age of two hundred and five years, Abraham was seventy-five years, and hence Terah must have been one hundred and thirty years when Abraham was born. Thus, including the two years from the Flood to the birth of Arphaxad, the period from the Flood to the birth of Abraham was three hundred and fifty-two years. The next period is from the birth of Abraham to the Exodus. This, according to the Hebrew, extends to five hundred and five years. The difficulty here is as to the four hundred and thirty years mentioned Ex. 12:40, 41; Gal. 3:17. These years are regarded by some as dating from the covenant with Abraham (Gen. 15), which was entered into soon after his sojourn in Egypt; others, with more probability, reckon these years from Jacob's going down into Egypt. (See [115]EXODUS.) In modern times the systems of Biblical chronology that have been adopted are chiefly those of Ussher and Hales. The former follows the Hebrew, and the latter the Septuagint mainly. Archbishop Ussher's (died 1656) system is called the short chronology. It is that given on the margin of the Authorized Version, but is really of no authority, and is quite uncertain. | Ussher Hales | B.C. B.C. | Creation 4004 5411 | Flood 2348 3155 | Abram leaves Haran 1921 2078 | Exodus 1491 1648 | Destruction of the | Temple 588 586 To show at a glance the different ideas of the date of the creation, it may be interesting to note the following: From Creation to 1894. According to Ussher, 5,898; Hales, 7,305; Zunz (Hebrew reckoning), 5,882; Septuagint (Perowne), 7,305; Rabbinical, 5,654; Panodorus, 7,387; Anianus, 7,395; Constantinopolitan, 7,403; Eusebius, 7,093; Scaliger, 5,844; Dionysius (from whom we take our Christian era), 7,388; Maximus, 7,395; Syncellus and Theophanes, 7,395; Julius Africanus, 7,395; Jackson, 7,320.
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The fruit of a species of palm (q.v.), the Phoenix dactilifera. This was a common tree in Palestine (Joel 1:12; Neh. 8:15). Palm branches were carried by the Jews on festive occasions, and especially at the feast of Tabernacles (Lev. 23:40; Neh. 8:15).
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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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(Heb. tamar), the date-palm characteristic of Palestine. It is described as "flourishing" (Ps. 92:12), tall (Cant. 7:7), "upright" (Jer. 10:5). Its branches are a symbol of victory (Rev. 7:9). "Rising with slender stem 40 or 50, at times even 80, feet aloft, its only branches, the feathery, snow-like, pale-green fronds from 6 to 12 feet long, bending from its top, the palm attracts the eye wherever it is seen." The whole land of Palestine was called by the Greeks and Romans Phoenicia, i.e., "the land of palms." Tadmor in the desert was called by the Greeks and Romans Palmyra, i.e., "the city of palms." The finest specimens of this tree grew at Jericho (Deut. 34:3) and Engedi and along the banks of the Jordan. Branches of the palm tree were carried at the feast of Tabernacles (Lev. 23:40). At our Lord's triumphal entrance into Jerusalem the crowds took palm branches, and went forth to meet him, crying, "Hosanna: Blessed is the King of Israel that cometh in the name of the Lord" (Matt. 21:8; John 12:13). (See [457]DATE.)
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