(2.) Spoken of God to "shew forth his praise" (1 Cor. 6:20; 10:31).

(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).

(3.) Splendour, brightness, majesty (Gen. 45:13; Isa. 4:5; Acts 22:11; 2 Cor. 3:7); of Jehovah (Isa. 59:19; 60:1; 2 Thess. 1:9).

(4.) The glorious moral attributes, the infinite perfections of God (Isa. 40:5; Acts 7:2; Rom. 1:23; 9:23; Eph. 1:12). Jesus is the "brightness of the Father's glory" (Heb. 1:3; John 1:14; 2:11).

(5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10; 1 Pet. 5:1, 10).

(6.) The phrase "Give glory to God" (Josh. 7:19; Jer. 13:16) is a Hebrew idiom meaning, "Confess your sins." The words of the Jews to the blind man, "Give God the praise" (John 9:24), are an adjuration to confess. They are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought.

In 1 Sam. 13:21, a different Hebrew word is used, dorban, meaning something pointed. The expression (Acts 9:5, omitted in the R.V.), "It is hard for thee to kick against the pricks", i.e., against the goad, was proverbial for unavailing resistance to superior power.

(2.) Heb. 'attud, only in plural; rendered "rams" (Gen. 31:10,12); he-goats (Num. 7:17-88; Isa. 1:11); goats (Deut. 32:14; Ps. 50:13). They were used in sacrifice (Ps. 66:15). This word is used metaphorically for princes or chiefs in Isa. 14:9, and in Zech. 10:3 as leaders. (Comp. Jer. 50:8.)

(3.) Heb. gedi, properly a kid. Its flesh was a delicacy among the Hebrews (Gen. 27:9, 14, 17; Judg. 6:19).

(4.) Heb. sa'ir, meaning the "shaggy," a hairy goat, a he-goat (2 Chr. 29:23); "a goat" (Lev. 4:24); "satyr" (Isa. 13:21); "devils" (Lev. 17:7). It is the goat of the sin-offering (Lev. 9:3, 15; 10:16).

(5.) Heb. tsaphir, a he-goat of the goats (2 Chr. 29:21). In Dan. 8:5, 8 it is used as a symbol of the Macedonian empire.

(6.) Heb. tayish, a "striker" or "butter," rendered "he-goat" (Gen. 30:35; 32:14).

(7.) Heb. 'azazel (q.v.), the "scapegoat" (Lev. 16:8, 10,26).

(8.) There are two Hebrew words used to denote the undomesticated goat:, Yael, only in plural mountain goats (1 Sam. 24:2; Job 39:1; Ps.104:18). It is derived from a word meaning "to climb." It is the ibex, which abounded in the mountainous parts of Moab. And 'akko, only in Deut. 14:5, the wild goat.

Goats are mentioned in the New Testament in Matt. 25:32,33; Heb. 9:12,13, 19; 10:4. They represent oppressors and wicked men (Ezek. 34:17; 39:18; Matt. 25:33).

Several varieties of the goat were familiar to the Hebrews. They had an important place in their rural economy on account of the milk they afforded and the excellency of the flesh of the kid. They formed an important part of pastoral wealth (Gen. 31:10, 12;32:14; 1 Sam. 25:2).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,

(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.

(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.

(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."

The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12.

God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.

(2.) The name of the leader of the hostile party described in Ezek. 38,39, as coming from the "north country" and assailing the people of Israel to their own destruction. This prophecy has been regarded as fulfilled in the conflicts of the Maccabees with Antiochus, the invasion and overthrow of the Chaldeans, and the temporary successes and destined overthrow of the Turks. But "all these interpretations are unsatisfactory and inadequate. The vision respecting Gog and Magog in the Apocalypse (Rev. 20:8) is in substance a reannouncement of this prophecy of Ezekiel. But while Ezekiel contemplates the great conflict in a more general light as what was certainly to be connected with the times of the Messiah, and should come then to its last decisive issues, John, on the other hand, writing from the commencement of the Messiah's times, describes there the last struggles and victories of the cause of Christ. In both cases alike the vision describes the final workings of the world's evil and its results in connection with the kingdom of God, only the starting-point is placed further in advance in the one case than in the other."

It has been supposed to be the name of a district in the wild north-east steppes of Central Asia, north of the Hindu-Kush, now a part of Turkestan, a region about 2,000 miles north-east of Nineveh.

(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or "fine gold" (1 Kings 6:20; 7:49).

(3.) Heb. paz, native or pure gold (Job 28:17; Ps. 19:10; 21:3, etc.).

(4.) Heb. betzer, "ore of gold or silver" as dug out of the mine (Job 36:19, where it means simply riches).

(5.) Heb. kethem, i.e., something concealed or separated (Job 28:16,19; Ps. 45:9; Prov. 25:12). Rendered "golden wedge" in Isa. 13:12.

(6.) Heb. haruts, i.e., dug out; poetic for gold (Prov. 8:10; 16:16; Zech. 9:3).

Gold was known from the earliest times (Gen. 2:11). It was principally used for ornaments (Gen. 24:22). It was very abundant (1 Chr. 22:14; Nah. 2:9; Dan. 3:1). Many tons of it were used in connection with the temple (2 Chr. 1:15). It was found in Arabia, Sheba, and Ophir (1 Kings 9:28; 10:1; Job 28:16), but not in Palestine.

In Dan. 2:38, the Babylonian Empire is spoken of as a "head of gold" because of its great riches; and Babylon was called by Isaiah (14:4) the "golden city" (R.V. marg., "exactress," adopting the reading marhebah, instead of the usual word madhebah).

(2.) In 2 Sam. 21:19 there is another giant of the same name mentioned as slain by Elhanan. The staff of his apear "was like a weaver's beam." The Authorized Version interpolates the words "the brother of" from 1 Chr. 20:5, where this giant is called Lahmi.

(2.) The eldest son of Japheth, and father of Ashkenaz, Riphath, and Togarmah (Gen. 10:2, 3), whose descendants formed the principal branch of the population of South-eastern Europe. He is generally regarded as the ancestor of the Celtae and the Cimmerii, who in early times settled to the north of the Black Sea, and gave their name to the Crimea, the ancient Chersonesus Taurica. Traces of their presence are found in the names Cimmerian Bosphorus, Cimmerian Isthmus, etc. In the seventh century B.C. they were driven out of their original seat by the Scythians, and overran western Asia Minor, whence they were afterwards expelled. They subsequently reappear in the times of the Romans as the Cimbri of the north and west of Europe, whence they crossed to the British Isles, where their descendants are still found in the Gaels and Cymry. Thus the whole Celtic race may be regarded as descended from Gomer.

(2.) A district in Palestine (Josh. 10:41; 11:16). It was a part of the maritime plain of Judah, and lay between Gaza and Gibeon.

(3.) A town in the mountains of Judah (Josh. 15:51).

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."

(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.

(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).

(2.) But in popular language the expression is used in a wider sense to denote those exercises in which we engage for the purpose of obtaining spiritual blessing; as hearing the gospel, reading the Word, meditation, self-examination, Christian conversation, etc.

(2.) Heb. deshe', green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). "The sickly and forced blades of grass which spring up on the flat plastered roofs of houses in the East are used as an emblem of speedy destruction, because they are small and weak, and because, under the scorching rays of the sun, they soon wither away" (2 Kings 19:26; Ps. 129:6; Isa. 37:27).

The dry stalks of grass were often used as fuel for the oven (Matt. 6:30; 13:30; Luke 12:28).

In Judg. 6:5; 7:12; Job 39:30; Jer. 46:23, where the Authorized Version has "grasshopper," the Revised Version more correctly renders the Hebrew word ('arbeh) by "locust." This is the case also in Amos 7:1; Nah. 3:17, where the Hebrew word gob is used; and in Lev. 11:22; Num. 13:33; Eccl. 12:5; Isa. 40:22, where hagab is used. In all these instances the proper rendering is probably "locust" (q.v.).

There were no graves in Jerusalem except those of the kings, and according to tradition that of the prophetess Huldah.

(2.) Heb. harush. Jer. 17:1, rendered "graven," and indicates generally artistic work in metal, wood, and stone, effected by fine instruments.

(3.) Heb. haqaq. Ezek. 4:1, engraving a plan or map, rendered "pourtray;" Job 19:23, "written."

(4.) Heb. pasal points rather to the sculptor's or the carver's art (Isa. 30:22; 40:19; 41:7; 44:12-15).

(5.) Pathah refers to intaglio work, the cutting and engraving of precious stones (Ex. 28:9-11, 21; Zech. 3:9; Cant. 1:10, 11).

(6.) Heret. In Ex. 32:4 rendered "graving tool;" and in Isa. 8:1, "a pen."

Moses makes mention of Greece under the name of Javan (Gen. 10:2-5); and this name does not again occur in the Old Testament till the time of Joel (3:6). Then the Greeks and Hebrews first came into contact in the Tyrian slave-market. Prophetic notice is taken of Greece in Dan. 8:21.

The cities of Greece were the special scenes of the labours of the apostle Paul.

The word "Grecians" in Acts 11:20 should be "Greeks," denoting the heathen Greeks of that city, as rendered in the Revised Version according to the reading of the best manuscripts ("Hellenes").

The LXX. have rendered asherah in 2 Chr. 15:16 by "Astarte." The Vulgate has done this also in Judg. 3:7.

(2.) Heb. 'eshel (Gen. 21:33). In 1 Sam. 22:6 and 31:13 the Authorized Version renders this word by "tree." In all these passages the Revised Version renders by "tamarisk tree." It has been identified with the Tamariscus orientalis, five species of which are found in Palestine.

(3.) The Heb. word 'elon, uniformly rendered in the Authorized Version by "plain," properly signifies a grove or plantation. In the Revised Version it is rendered, pl., "oaks" (Gen. 13:18; 14:13; 18:1; 12:6; Deut. 11:30; Josh. 19:33). In the earliest times groves are mentioned in connection with religious worship. The heathen consecrated groves to particular gods, and for this reason they were forbidden to the Jews (Jer. 17:3; Ezek. 20:28).

(2.) Heb. rats, properly a "courier," one whose office was to run before the king's chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were probably the same who under David were called Pelethites (1 Kings 14:27; 2 Sam. 15:1).

(3.) Heb. mishmereth, one who watches (Neh. 4:22), or a watch-station (7:3; 12:9; Job 7:12).

In the New Testament (Mark 6:27) the Authorized Version renders the Greek spekulator by "executioner," earlier English versions by "hangman," the Revised Version by "soldier of his guard." The word properly means a "pikeman" or "halberdier," of whom the bodyguard of kings and princes was composed. In Matt. 27:65, 66; 28:11, the Authorized Version renders the Greek kustodia by "watch," and the Revised Version by "guard," the Roman guard, which consisted of four soldiers, who were relieved every three hours (Acts 12:4). The "captain of the guard" mentioned Acts 28:16 was the commander of the Praetorian troops, whose duty it was to receive and take charge of all prisoners from the provinces.

In Gen. 30:38, 41 the Hebrew word rendered "gutters" is rahat, and denotes vessels overflowing with water for cattle (Ex. 2:16); drinking-troughs.

The passage in 2:4, "The just shall live by his faith," is quoted by the apostle in Rom. 1:17. (Comp. Gal. 3:12; Heb. 10:37, 38.)

There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.

(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).

(3.) One of "the king's seed in Edom." He fled into Egypt, where he married the sister of Pharaoh's wife (1 Kings 11:14-22). He became one of Solomon's adversaries.

Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (Gen. 25:15).

(2.) One of the Edomitish kings (Gen. 36:39) about the time of Saul. Called also Hadad (1 Chr. 1:50, 51).

It is probable that in these cases Hadar may be an error simply of transcription for Hadad.

In Luke 16:23 it is most distinctly associated with the doom and misery of the lost.

In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11, plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (Ps. 30:3) he was recalled to life.

(2.) The fifth son of Joktan, the founder of an Arab tribe (Gen. 10:27; 1 Chr. 1:21).

(3.) One who was "over the tribute;" i.e., "over the levy." He was stoned by the Israelites after they had revolted from Rehoboam (2 Chr. 10:18). Called also Adoram (2 Sam. 20:24) and Adoniram (1 Kings 4:6).

Ishmael afterwards established himself in the wilderness of Paran, where he married an Egyptian (Gen. 21:20,21).

"Hagar" allegorically represents the Jewish church (Gal. 4:24), in bondage to the ceremonial law; while "Sarah" represents the Christian church, which is free.

(2.) Used of Jaziz (1 Chr. 27:31), who was over David's flocks. "A Hagarite had charge of David's flocks, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle."

(3.) In the reign of Saul a great war was waged between the trans-Jordanic tribes and the Hagarites (1 Chr. 5), who were overcome in battle. A great booty was captured by the two tribes and a half, and they took possession of the land of the Hagarites.

Subsequently the "Hagarenes," still residing in the land on the east of Jordan, entered into a conspiracy against Israel (comp. Ps. 83:6). They are distinguished from the Ishmaelites.

Chapter first comprehends the first address (2-11) and its effects (12-15). Chapter second contains,

(1.) The second prophecy (1-9), which was delivered a month after the first.

(2.) The third prophecy (10-19), delivered two months and three days after the second; and

(3.) The fourth prophecy (20-23), delivered on the same day as the third.

These discourses are referred to in Ezra 5:1; 6:14; Heb. 12:26. (Comp. Hag. 2:7, 8, 22.)

(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).

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.