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Week - From the
beginning, time was divided into weeks, each consisting of six days
of working and one of rest (Gen. 2:2, 3; 7:10; 8:10, 12; 29:28). The
references to this division of days becomes afterwards more frequent
(Ex. 34:22; Lev. 12:5; Num. 28:26; Deut. 16:16; 2 Chr. 8:13; Jer.
5:24; Dan. 9:24-27; 10:2, 3). It has been found to exist among
almost all nations.
Weeks, Feast of -
See
PENTECOST.
Weights - Reduced
to English troy-weight, the Hebrew weights were: (1.) The gerah
(Lev. 27:25; Num. 3:47), a Hebrew word, meaning a grain or kernel,
and hence a small weight. It was the twentieth part of a shekel, and
equal to 12 grains.
(2.) Bekah (Ex. 38:26), meaning "a half"
i.e., "half a shekel," equal to 5 pennyweight.
(3.) Shekel, "a weight," only in the Old
Testament, and frequently in its original form (Gen. 23:15, 16; Ex.
21:32; 30:13, 15; 38:24-29, etc.). It was equal to 10 pennyweight.
(4.) Ma'neh, "a part" or "portion" (Ezek.
45:12), equal to 60 shekels, i.e., to 2 lbs. 6 oz.
(5.) Talent of silver (2 Kings 5:22), equal
to 3,000 shekels, i.e., 125 lbs.
(6.) Talent of gold (Ex. 25:39), double the
preceding, i.e., 250 lbs.
Well - (Heb.
beer), to be distinguished from a fountain (Heb. 'ain). A "beer" was
a deep shaft, bored far under the rocky surface by the art of man,
which contained water which percolated through the strata in its
sides. Such wells were those of Jacob and Beersheba, etc. (see Gen.
21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch
this word beer, so rendered, occurs twenty-five times.
Westward -
sea-ward, i.e., toward the Mediterranean (Deut. 3:27).
Whale - The
Hebrew word tan (plural, tannin) is so rendered in Job 7:12 (A.V.;
but R.V., "sea-monster"). It is rendered by "dragons" in Deut.
32:33; Ps. 91:13; Jer. 51:34; Ps. 74:13 (marg., "whales;" and marg.
of R.V., "sea-monsters"); Isa. 27:1; and "serpent" in Ex. 7:9 (R.V.
marg., "any large reptile," and so in ver. 10, 12). The words of Job
(7:12), uttered in bitter irony, where he asks, "Am I a sea or a
whale?" simply mean, "Have I a wild, untamable nature, like the
waves of the sea, which must be confined and held within bounds,
that they cannot pass?" "The serpent of the sea, which was but the
wild, stormy sea itself, wound itself around the land, and
threatened to swallow it up...Job inquires if he must be watched and
plagued like this monster, lest he throw the world into disorder"
(Davidson's Job).
The whale tribe are included under the
general Hebrew name tannin (Gen. 1:21; Lam. 4:3). "Even the
sea-monsters [tanninim] draw out the breast." The whale brings forth
its young alive, and suckles them.
It is to be noticed of the story of Jonah's
being "three days and three nights in the whale's belly," as
recorded in Matt. 12:40, that here the Gr. ketos means properly any
kind of sea-monster of the shark or the whale tribe, and that in the
book of Jonah (1:17) it is only said that "a great fish" was
prepared to swallow Jonah. This fish may have been, therefore, some
great shark. The white shark is known to frequent the Mediterranean
Sea, and is sometimes found 30 feet in length.
Wheat - one of
the earliest cultivated grains. It bore the Hebrew name hittah,
and was extensively cultivated in Palestine. There are various
species of wheat. That which Pharaoh saw in his dream was the
Triticum compositum, which bears several ears upon one stalk (Gen.
41:5). The "fat of the kidneys of wheat" (Deut. 32:14), and the
"finest of the wheat" (Ps. 81:16; 147:14), denote the best of the
kind. It was exported from Palestine in great quantities (1 Kings
5:11; Ezek. 27:17; Acts 12:20).
Parched grains of wheat were used for food in
Palestine (Ruth 2:14; 1 Sam. 17:17; 2 Sam. 17:28). The disciples,
under the sanction of the Mosaic law (Deut. 23:25), plucked ears of
corn, and rubbing them in their hands, ate the grain unroasted
(Matt. 12:1; Mark 2:23; Luke 6:1). Before any of the wheat-harvest,
however, could be eaten, the first-fruits had to be presented before
the Lord (Lev. 23:14).
Wheel - (Heb.
galgal; rendered "wheel" in Ps. 83:13, and "a rolling thing" in Isa.
17:13; R.V. in both, "whirling dust"). This word has been supposed
to mean the wild artichoke, which assumes the form of a globe, and
in autumn breaks away from its roots, and is rolled about by the
wind in some places in great numbers.
White - a
symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18;
7:14). Our Lord, at his transfiguration, appeared in raiment "white
as the light" (Matt. 17:2, etc.).
Widows - to be
treated with kindness (Ex. 22:22; Deut. 14:29; 16:11, 14; 24:17,
19-21; 26:12; 27:19, etc.). In the New Testament the same tender
regard for them is inculcated (Acts 6:1-6; 1 Tim. 5:3-16) and
exhibited.
Wife - The
ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt.
19:4-6). Monogamy was the original law under which man lived, but
polygamy early commenced (Gen. 4:19), and continued to prevail all
down through Jewish history. The law of Moses regulated but did not
prohibit polygamy. A man might have a plurality of wives, but a wife
could have only one husband. A wife's legal rights (Ex. 21:10) and
her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be
divorced in special cases (Deut. 22:13-21), but could not divorce
her husband. Divorce was restricted by our Lord to the single case
of adultery (Matt. 19:3-9). The duties of husbands and wives in
their relations to each other are distinctly set forth in the New
Testament (1 Cor. 7:2-5; Eph. 5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7).
Wilderness -
(1.) Heb. midhbar, denoting not a barren desert but a district or
region suitable for pasturing sheep and cattle (Ps. 65:12; Isa.
42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This
word is used of the wilderness of Beersheba (Gen. 21:14), on the
southern border of Palestine; the wilderness of the Red Sea (Ex.
13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin
(17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (Judg. 1:16),
Ziph, Maon, En-gedi (1 Sam. 23:14, 24; 24:1), Jeruel and Tekoa (2
Chr. 20:16, 20), Kadesh (Ps. 29:8).
"The wilderness of the sea" (Isa. 21:1).
Principal Douglas, referring to this expression, says: "A mysterious
name, which must be meant to describe Babylon (see especially ver.
9), perhaps because it became the place of discipline to God's
people, as the wilderness of the Red Sea had been (comp. Ezek.
20:35). Otherwise it is in contrast with the symbolic title in Isa.
22:1. Jerusalem is the "valley of vision," rich in spiritual
husbandry; whereas Babylon, the rival centre of influence, is
spiritually barren and as restless as the sea (comp. 57:20)." A
Short Analysis of the O.T.
(2.) Jeshimon, a desert waste (Deut. 32:10;
Ps. 68:7).
(3.) 'Arabah, the name given to the valley
from the Dead Sea to the eastern branch of the Red Sea. In Deut.
1:1; 2:8, it is rendered "plain" (R.V., "Arabah").
(4.) Tziyyah, a "dry place" (Ps. 78:17;
105:41).
(5.) Tohu, a "desolate" place, a place
"waste" or "unoccupied" (Deut. 32:10; Job 12:24; comp. Gen. 1:2,
"without form"). The wilderness region in the Sinaitic peninsula
through which for forty years the Hebrews wandered is generally
styled "the wilderness of the wanderings." This entire region is in
the form of a triangle, having its base toward the north and its
apex toward the south. Its extent from north to south is about 250
miles, and at its widest point it is about 150 miles broad.
Throughout this vast region of some 1,500 square miles there is not
a single river. The northern part of this triangular peninsula is
properly the "wilderness of the wanderings" (et-Tih). The western
portion of it is called the "wilderness of Shur" (Ex. 15:22), and
the eastern the "wilderness of Paran."
The "wilderness of Judea" (Matt. 3:1) is a
wild, barren region, lying between the Dead Sea and the Hebron
Mountains. It is the "Jeshimon" mentioned in 1 Sam. 23:19.
Willows - (1.)
Heb. 'arabim (Lev. 23:40; Job 40:22; Isa. 15:7; 44:3, 4; Ps. 137:1,
2). This was supposed to be the weeping willow, called by Linnaeus
Salix Babylonica, from the reference in Ps. 137. This tree is
frequently found "on the coast, overhanging wells and pools. There
is a conspicuous tree of this species over a pond in the plain of
Acre, and others on the Phoenician plain." There are several species
of the salix in Palestine, but it is not indigenous to Babylonia,
nor was it cultivated there. Some are of opinion that the tree
intended is the tamarisk or poplar.
(2.) Heb. tzaphtzaphah (Ezek. 17:5), called
by the Arabs the safsaf, the general name for the willow. This may
be the Salix AEgyptica of naturalists.
Tristram thinks that by the "willow by the
water-courses," the Nerium oleander, the rose-bay oleander, is
meant. He says, "It fringes the Upper Jordan, dipping its wavy crown
of red into the spray in the rapids under Hermon, and is nutured by
the oozy marshes in the Lower Jordan nearly as far as to
Jericho...On the Arnon, on the Jabbok, and the Yarmuk it forms a
continuous fringe. In many of the streams of Moab it forms a
complete screen, which the sun's rays can never penetrate to
evaporate the precious moisture. The wild boar lies safely ensconced
under its impervious cover."
Wimple - Isa.
3:22, (R.V., "shawls"), a wrap or veil. The same Hebrew word is
rendered "vail" (R.V., "mantle") in Ruth 3:15.
Window -
properly only an opening in a house for the admission of light and
air, covered with lattice-work, which might be opened or closed (2
Kings 1:2; Acts 20:9). The spies in Jericho and Paul at Damascus
were let down from the windows of houses abutting on the town wall
(Josh. 2:15; 2 Cor. 11:33). The clouds are metaphorically called the
"windows of heaven" (Gen. 7:11; Mal. 3:10). The word thus rendered
in Isa. 54:12 ought rather to be rendered "battlements" (LXX.,
"bulwarks;" R.V., "pinnacles"), or as Gesenius renders it, "notched
battlements, i.e., suns or rays of the sun"= having a radiated
appearance like the sun.
Winds - blowing
from the four quarters of heaven (Jer. 49:36; Ezek. 37:9; Dan. 8:8;
Zech. 2:6). The east wind was parching (Ezek. 17:10; 19:12), and is
sometimes mentioned as simply denoting a strong wind (Job 27:21; Isa.
27:8). This wind prevails in Palestine from February to June, as the
west wind (Luke 12:54) does from November to February. The south was
a hot wind (Job 37:17; Luke 12:55). It swept over the Arabian
peninsula. The rush of invaders is figuratively spoken of as a
whirlwind (Isa. 21:1); a commotion among the nations of the world as
a striving of the four winds (Dan. 7:2). The winds are subject to
the divine power (Ps. 18:10; 135:7).
Wine - The
common Hebrew word for wine is yayin, from a root meaning "to
boil up," "to be in a ferment." Others derive it from a root meaning
"to tread out," and hence the juice of the grape trodden out. The
Greek word for wine is oinos_, and the Latin _vinun. But
besides this common Hebrew word, there are several others which are
thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3;
Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of
pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) 'Asis, "sweet wine," or "new wine," the
product of the same year (Cant. 8:2; Isa. 49:26; Joel 1:5; 3:18;
Amos 9:13), from a root meaning "to tread," hence juice trodden out
or pressed out, thus referring to the method by which the juice is
obtained. The power of intoxication is ascribed to it.
(3.) Hometz. See
VINEGAR.
(4.) Hemer, Deut. 32:14 (rendered "blood of
the grape") Isa. 27:2 ("red wine"), Ezra 6:9; 7:22; Dan. 5:1, 2, 4.
This word conveys the idea of "foaming," as in the process of
fermentation, or when poured out. It is derived from the root
hamar, meaning "to boil up," and also "to be red," from the idea
of boiling or becoming inflamed.
(5.) 'Enabh, a grape (Deut. 32:14). The last
clause of this verse should be rendered as in the Revised Version,
"and of the blood of the grape ['enabh] thou drankest wine [hemer]."
In Hos. 3:1 the phrase in Authorized Version, "flagons of wine," is
in the Revised Version correctly "cakes of raisins." (Comp. Gen.
49:11; Num. 6:3; Deut. 23:24, etc., where this Hebrew word is
rendered in the plural "grapes.")
(6.) Mesekh, properly a mixture of wine and
water with spices that increase its stimulating properties (Isa.
5:22). Ps. 75:8, "The wine [yayin] is red; it is full of mixture [mesekh];"
Prov. 23:30, "mixed wine;" Isa. 65:11, "drink offering" (R.V.,
"mingled wine").
(7.) Tirosh, properly "must," translated
"wine" (Deut. 28:51); "new wine" (Prov. 3:10); "sweet wine" (Micah
6:15; R.V., "vintage"). This Hebrew word has been traced to a root
meaning "to take possession of" and hence it is supposed that tirosh
is so designated because in intoxicating it takes possession of the
brain. Among the blessings promised to Esau (Gen. 27:28) mention is
made of "plenty of corn and tirosh." Palestine is called "a land of
corn and tirosh" (Deut. 33:28; comp. Isa. 36:17). See also Deut.
28:51; 2 Chr. 32:28; Joel 2:19; Hos. 4:11, ("wine [yayin] and new
wine [tirosh] take away the heart").
(8.) Sobhe (root meaning "to drink to
excess," "to suck up," "absorb"), found only in Isa. 1:22, Hos. 4:18
("their drink;" Gesen. and marg. of R.V., "their carouse"), and Nah.
1:10 ("drunken as drunkards;" lit., "soaked according to their
drink;" R.V., "drenched, as it were, in their drink", i.e.,
according to their sobhe).
(9.) Shekar, "strong drink," any intoxicating
liquor; from a root meaning "to drink deeply," "to be drunken", a
generic term applied to all fermented liquors, however obtained.
Num. 28:7, "strong wine" (R.V., "strong drink"). It is sometimes
distinguished from wine, c.g., Lev. 10:9, "Do not drink wine [yayin]
nor strong drink [shekar];" Num. 6:3; Judg. 13:4, 7; Isa. 28:7 (in
all these places rendered "strong drink"). Translated "strong drink"
also in Isa. 5:11; 24:9; 29:9; 56:12; Prov. 20:1; 31:6; Micah 2:11.
(10.) Yekebh (Deut. 16:13, but in R.V.
correctly "wine-press"), a vat into which the new wine flowed from
the press. Joel 2:24, "their vats;" 3:13, "the fats;" Prov. 3:10,
"Thy presses shall burst out with new wine [tirosh];" Hag. 2:16; Jer.
48:33, "wine-presses;" 2 Kings 6:27; Job. 24:11.
(11.) Shemarim (only in plural), "lees" or
"dregs" of wine. In Isa. 25:6 it is rendered "wines on the lees",
i.e., wine that has been kept on the lees, and therefore old wine.
(12.) Mesek, "a mixture," mixed or spiced
wine, not diluted with water, but mixed with drugs and spices to
increase its strength, or, as some think, mingled with the lees by
being shaken (Ps. 75:8; Prov. 23:30).
In Acts 2:13 the word gleukos,
rendered "new wine," denotes properly "sweet wine." It must have
been intoxicating.
In addition to wine the Hebrews also made use
of what they called debash, which was obtained by boiling
down must to one-half or one-third of its original bulk. In Gen.
43:11 this word is rendered "honey." It was a kind of syrup, and is
called by the Arabs at the present day dibs. This word occurs in the
phrase "a land flowing with milk and honey" (debash), Ex. 3:8, 17;
13:5; 33:3; Lev. 20:24; Num. 13: 27. (See
HONEY.)
Our Lord miraculously supplied wine at the
marriage feast in Cana of Galilee (John 2:1-11). The Rechabites were
forbidden the use of wine (Jer. 35). The Nazarites also were to
abstain from its use during the period of their vow (Num. 6:1-4);
and those who were dedicated as Nazarites from their birth were
perpetually to abstain from it (Judg. 13:4, 5; Luke 1:15; 7:33). The
priests, too, were forbidden the use of wine and strong drink when
engaged in their sacred functions (Lev. 10:1, 9-11). "Wine is little
used now in the East, from the fact that Mohammedans are not allowed
to taste it, and very few of other creeds touch it. When it is
drunk, water is generally mixed with it, and this was the custom in
the days of Christ also. The people indeed are everywhere very sober
in hot climates; a drunken person, in fact, is never seen", (Geikie's
Life of Christ). The sin of drunkenness, however, must have been not
uncommon in the olden times, for it is mentioned either
metaphorically or literally more than seventy times in the Bible.
A drink-offering of wine was presented with
the daily sacrifice (Ex. 29:40, 41), and also with the offering of
the first-fruits (Lev. 23:13), and with various other sacrifices
(Num. 15:5, 7, 10). Wine was used at the celebration of the
Passover. And when the Lord's Supper was instituted, the wine and
the unleavened bread then on the paschal table were by our Lord set
apart as memorials of his body and blood.
Several emphatic warnings are given in the
New Testament against excess in the use of wine (Luke 21:34; Rom.
13:13; Eph. 5:18; 1 Tim. 3:8; Titus 1:7).
Winefat - (Mark
12:1). The original word (hypolenion) so rendered occurs only here
in the New Testament. It properly denotes the trough or lake
(lacus), as it was called by the Romans, into which the juice of the
grapes ran from the trough above it. It is here used, however, of
the whole apparatus. In the parallel passage in Matt. 21:33 the
Greek word lenos is used. This properly denotes the upper one
of the two vats. (See WINE-PRESS ¯T0003818.)
Wine-press -
Consisted of two vats or receptacles, (1) a trough (Heb. gath, Gr.
lenos) into which the grapes were thrown and where they were trodden
upon and bruised (Isa. 16:10; Lam. 1:15; Joel 3:13); and (2) a
trough or vat (Heb. yekebh, Gr. hypolenion) into which the juice ran
from the trough above, the gath (Neh. 13:15; Job 24:11; Isa. 63:2,
3; Hag. 2:16; Joel 2:24). Wine-presses are found in almost every
part of Palestine. They are "the only sure relics we have of the old
days of Israel before the Captivity. Between Hebron and Beersheba
they are found on all the hill slopes; they abound in southern
Judea; they are no less common in the many valleys of Carmel; and
they are numerous in Galilee." The "treading of the wine-press" is
emblematic of divine judgment (Isa. 63:2; Lam. 1:15; Rev. 14:19,
20).
Winnow - Corn
was winnowed, (1.) By being thrown up by a shovel against the wind.
As a rule this was done in the evening or during the night, when the
west wind from the sea was blowing, which was a moderate breeze and
fitted for the purpose. The north wind was too strong, and the east
wind came in gusts. (2.) By the use of a fan or van, by which the
chaff was blown away (Ruth 3:2; Isa. 30:24; Jer. 4:11, 12; Matt.
3:12).
Wise men -
mentioned in Dan. 2:12 included three classes, (1) astrologers, (2)
Chaldeans, and (3) soothsayers. The word in the original (hakamim)
probably means "medicine men. In Chaldea medicine was only a branch
of magic. The "wise men" of Matt. 2:7, who came from the East to
Jerusalem, were magi from Persia or Arabia.
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.
Witch - Occurs
only in Ex. 22:18, as the rendering of mekhashshepheh, the
feminine form of the word, meaning "enchantress" (R.V.,
"sorceress"), and in Deut. 18:10, as the rendering of
mekhashshepheth, the masculine form of the word, meaning
"enchanter."
Witchcraft - (1
Sam. 15:23; 2 Kings 9:22; 2 Chr. 33:6; Micah 5:12; Nahum 3:4; Gal.
5:20). In the popular sense of the word no mention is made either of
witches or of witchcraft in Scripture.
The "witch of En-dor" (1 Sam. 28) was a
necromancer, i.e., one who feigned to hold converse with the dead.
The damsel with "a spirit of divination" (Acts 16:16) was possessed
by an evil spirit, or, as the words are literally rendered, "having
a spirit, a pithon." The reference is to the heathen god Apollo, who
was regarded as the god of prophecy.
Witness - More
than one witness was required in criminal cases (Deut. 17:6; 19:15).
They were the first to execute the sentence on the condemned (Deut.
13:9; 17:7; 1 Kings 21:13; Matt. 27:1; Acts 7:57, 58). False
witnesses were liable to punishment (Deut. 19:16-21). It was also an
offence to refuse to bear witness (Lev. 5:1).
Witness of the
Spirit - (Rom. 8:16), the consciousness of the gracious
operation of the Spirit on the mind, "a certitude of the Spirit's
presence and work continually asserted within us", manifested "in
his comforting us, his stirring us up to prayer, his reproof of our
sins, his drawing us to works of love, to bear testimony before the
world," etc.
Wizard - a
pretender to supernatural knowledge and power, "a knowing one," as
the original Hebrew word signifies. Such an one was forbidden on
pain of death to practise his deceptions (Lev. 19:31; 20:6, 27; 1
Sam. 28:3; Isa. 8:19; 19:3).
Wolf - Heb.
zeeb, frequently referred to in Scripture as an emblem of treachery
and cruelty. Jacob's prophecy, "Benjamin shall ravin as a wolf"
(Gen. 49:27), represents the warlike character of that tribe (see
Judg. 19-21). Isaiah represents the peace of Messiah's kingdom by
the words, "The wolf also shall dwell with the lamb" (Isa. 11:6).
The habits of the wolf are described in Jer. 5:6; Hab. 1:8; Zeph.
3:3; Ezek. 22:27; Matt. 7:15; 10:16; Acts 20:29. Wolves are still
sometimes found in Palestine, and are the dread of shepherds, as of
old.
Woman - was
"taken out of man" (Gen. 2:23), and therefore the man has the
preeminence. "The head of the woman is the man;" but yet honour is
to be shown to the wife, "as unto the weaker vessel" (1 Cor. 11:3,
8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as
having been endowed with prophetic gifts, as Miriam (Ex. 15:20),
Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14),
Anna (Luke 2:36, 37), and the daughters of Philip the evangelist
(Acts 21:8, 9). Women are forbidden to teach publicly (1 Cor. 14:34,
35; 1 Tim. 2:11, 12). Among the Hebrews it devolved upon women to
prepare the meals for the household (Gen. 18:6; 2 Sam. 13:8), to
attend to the work of spinning (Ex. 35:26; Prov. 31:19), and making
clothes (1 Sam. 2:19; Prov. 31:21), to bring water from the well
(Gen. 24:15; 1 Sam. 9:11), and to care for the flocks (Gen. 29:6;
Ex. 2:16).
The word "woman," as used in Matt. 15:28,
John 2:4 and 20:13, 15, implies tenderness and courtesy and not
disrespect. Only where revelation is known has woman her due place
of honour assigned to her.
Wood - See
FOREST.
Wood-offering - (Neh.
10:34; 13:31). It would seem that in the time of Nehemiah
arrangements were made, probably on account of the comparative
scarcity of wood, by which certain districts were required, as
chosen by lot, to furnish wood to keep the altar fire perpetually
burning (Lev. 6:13).
Wool - one of
the first material used for making woven cloth (Lev. 13:47, 48, 52,
59; 19:19). The first-fruit of wool was to be offered to the priests
(Deut. 18:4). The law prohibiting the wearing of a garment "of
divers sorts, as of woollen and linen together" (Deut. 22:11) may,
like some other laws of a similar character, have been intended to
express symbolically the separateness and simplicity of God's
covenant people. The wool of Damascus, famous for its whiteness, was
of great repute in the Tyrian market (Ezek. 27:18).
Word of God -
(Heb. 4:12, etc.). The Bible so called because the writers of its
several books were God's organs in communicating his will to men. It
is his "word," because he speaks to us in its sacred pages. Whatever
the inspired writers here declare to be true and binding upon us,
God declares to be true and binding. This word is infallible,
because written under the guidance of the Holy Spirit, and therefore
free from all error of fact or doctrine or precept. (See INSPIRATION
¯T0001884;
BIBLE.) All saving knowledge is obtained from the word of God.
In the case of adults it is an indispensable means of salvation, and
is efficacious thereunto by the gracious influence of the Holy
Spirit (John 17:17; 2 Tim. 3:15, 16; 1 Pet. 1:23).
Word, The - (Gr.
Logos), one of the titles of our Lord, found only in the writings of
John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the
revealer of God. His office is to make God known. "No man hath seen
God at any time; the only begotten Son, which is in the bosom of the
Father, he hath declared him" (John 1:18). This title designates the
divine nature of Christ. As the Word, he "was in the beginning" and
"became flesh." "The Word was with God " and "was God," and was the
Creator of all things (comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa.
40:8).
Works, Covenant of
- entered into by God with Adam as the representative of the
human race (comp. Gen. 9:11, 12; 17:1-21), so styled because perfect
obedience was its condition, thus distinguishing it from the
covenant of grace. (See COVENANT OF
WORKS.)
Works, Good - The
old objection against the doctrine of salvation by grace, that it
does away with the necessity of good works, and lowers the sense of
their importance (Rom. 6), although it has been answered a thousand
times, is still alleged by many. They say if men are not saved by
works, then works are not necessary. If the most moral of men are
saved in the same way as the very chief of sinners, then good works
are of no moment. And more than this, if the grace of God is most
clearly displayed in the salvation of the vilest of men, then the
worse men are the better.
The objection has no validity. The gospel of
salvation by grace shows that good works are necessary. It is true,
unchangeably true, that without holiness no man shall see the Lord.
"Neither adulterers, nor thieves, nor covetous, nor drunkards" shall
inherit the kingdom of God.
Works are "good" only when, (1) they spring
from the principle of love to God. The moral character of an act is
determined by the moral principle that prompts it. Faith and love in
the heart are the essential elements of all true obedience. Hence
good works only spring from a believing heart, can only be wrought
by one reconciled to God (Eph. 2:10; James 2:18:22). (2.) Good works
have the glory of God as their object; and (3) they have the
revealed will of God as their only rule (Deut. 12:32; Rev. 22:18,
19).
Good works are an expression of gratitude in
the believer's heart (John 14:15, 23; Gal. 5:6). They are the fruits
of the Spirit (Titus 2:10-12), and thus spring from grace, which
they illustrate and strengthen in the heart.
Good works of the most sincere believers are
all imperfect, yet like their persons they are accepted through the
mediation of Jesus Christ (Col. 3:17), and so are rewarded; they
have no merit intrinsically, but are rewarded wholly of grace.
Worm - (1.)
Heb. sas (Isa. 51:8), denotes the caterpillar of the clothes-moth.
(2.) The manna bred worms (tola'im), but on
the Sabbath there was not any worm (rimmah) therein (Ex. 16:20, 24).
Here these words refer to caterpillars or larvae, which feed on
corrupting matter.
These two Hebrew words appear to be
interchangeable (Job 25:6; Isa. 14:11). Tola'im in some places
denotes the caterpillar (Deut. 28:39; Jonah 4:7), and rimmah, the
larvae, as bred from putridity (Job 17:14; 21:26; 24:20). In Micah
7:17, where it is said, "They shall move out of their holes like
worms," perhaps serpents or "creeping things," or as in the Revised
Version, "crawling things," are meant.
The word is used figuratively in Job 25:6;
Ps. 22:6; Isa. 41:14; Mark 9:44, 46, 48; Isa. 66:24.
Wormwood - Heb.
la'anah, the Artemisia absinthium of botanists. It is noted for its
intense bitterness (Deut. 29:18; Prov. 5:4; Jer. 9:15; Amos 5:7). It
is a type of bitterness, affliction, remorse, punitive suffering. In
Amos 6:12 this Hebrew word is rendered "hemlock" (R.V., "wormwood").
In the symbolical language of the Apocalypse (Rev. 8:10, 11) a star
is represented as falling on the waters of the earth, causing the
third part of the water to turn wormwood.
The name by which the Greeks designated it,
absinthion, means "undrinkable." The absinthe of France is distilled
from a species of this plant. The "southernwood" or "old man,"
cultivated in cottage gardens on account of its fragrance, is
another species of it.
Worship -
homage rendered to God which it is sinful (idolatry) to render to
any created being (Ex. 34:14; Isa. 2:8). Such worship was refused by
Peter (Acts 10:25,26) and by an angel (Rev. 22:8,9).
Worshipper -
(Gr. neocoros = temple-sweeper (Acts 19:35) of the great goddess
Diana). This name neocoros appears on most of the extant Ephesian
coins
Wrestle - (Eph.
6:12). See
GAMES.
Return
To Dictionary
Writing - The art
of writing must have been known in the time of the early Pharaohs.
Moses is commanded "to write for a memorial in a book" (Ex. 17:14) a
record of the attack of Amalek. Frequent mention is afterwards made
of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14,
30). The origin of this art is unknown, but there is reason to
conclude that in the age of Moses it was well known. The inspired
books of Moses are the most ancient extant writings, although there
are written monuments as old as about B.C. 2000. The words
expressive of "writing," "book," and "ink," are common to all the
branches or dialects of the Semitic language, and hence it has been
concluded that this art must have been known to the earliest Semites
before they separated into their various tribes, and nations, and
families.
"The Old Testament and the discoveries of
Oriental archaeology alike tell us that the age of the Exodus was
throughout the world of Western Asia an age of literature and books,
of readers and writers, and that the cities of Palestine were stored
with the contemporaneous records of past events inscribed on
imperishable clay. They further tell us that the kinsfolk and
neighbours of the Israelites were already acquainted with alphabetic
writing, that the wanderers in the desert and the tribes of Edom
were in contact with the cultured scribes and traders of Ma'in
[Southern Arabia], and that the 'house of bondage' from which Israel
had escaped was a land where the art of writing was blazoned not
only on the temples of the gods, but also on the dwellings of the
rich and powerful.", Sayce. (See DEBIR ¯T0000995;
PHOENICIA.)
The "Book of the Dead" was a collection of
prayers and formulae, by the use of which the souls of the dead were
supposed to attain to rest and peace in the next world. It was
composed at various periods from the earliest time to the Persian
conquest. It affords an interesting glimpse into the religious life
and system of belief among the ancient Egyptians. We learn from it
that they believed in the existence of one Supreme Being, the
immortality of the soul, judgement after death, and the resurrection
of the body. It shows, too, a high state of literary activity in
Egypt in the time of Moses. It refers to extensive libraries then
existing. That of Ramessium, in Thebes, e.g., built by Rameses II.,
contained 20,000 books.
When the Hebrews entered Canaan it is evident
that the art of writing was known to the original inhabitants, as
appears, e.g., from the name of the city Debir having been at first
Kirjath-sepher, i.e., the "city of the book," or the "book town"
(Josh. 10:38; 15:15; Judg. 1:11).
The first mention of letter-writing is in the
time of David (2 Sam. 11:14, 15). Letters are afterwards frequently
spoken of (1 Kings 21:8, 9, 11; 2 Kings 10:1, 3, 6, 7; 19:14; 2 Chr.
21:12-15; 30:1, 6-9, etc.).
Yarn - Found only
in 1 Kings 10:28, 2 Chr. 1:16. The Heb. word mikveh, i.e., "a
stringing together," so rendered, rather signifies a host, or
company, or a string of horses. The Authorized Version has: "And
Solomon had horses brought out of Egypt, and linen yarn: the king's
merchants received the linen yarn at a price;" but the Revised
Version correctly renders: "And the horses which Solomon had were
brought out of Egypt; the king's merchants received them in droves,
each drove at a price."
Year - 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.
Yeshebi - the
Hebrew word rendered "inhabitants" in Josh. 17:7, but probably
rather the name of the village Yeshepheh, probably Yassuf, 8 miles
south of Shechem.
Yoke - (1.)
Fitted on the neck of oxen for the purpose of binding to them the
traces by which they might draw the plough, etc. (Num. 19:2; Deut.
21:3). It was a curved piece of wood called 'ol.
(2.) In Jer. 27:2; 28:10, 12 the word in the
Authorized Version rendered "yoke" is motah, which properly
means a "staff," or as in the Revised Version, "bar."
These words in the Hebrew are both used
figuratively of severe bondage, or affliction, or subjection (Lev.
26:13; 1 Kings 12:4; Isa. 47:6; Lam. 1:14; 3:27). In the New
Testament the word "yoke" is also used to denote servitude (Matt.
11:29, 30; Acts 15:10; Gal. 5:1).
(3.) In 1 Sam. 11:7, 1 Kings 19:21, Job 1:3
the word thus translated is tzemed, which signifies a pair,
two oxen yoked or coupled together, and hence in 1 Sam. 14:14 it
represents as much land as a yoke of oxen could plough in a day,
like the Latin jugum. In Isa. 5:10 this word in the plural is
translated "acres."
Yoke-fellow -
(Phil. 4:3), one of the apostle's fellow-labourers. Some have
conjectured that Epaphroditus is meant. Wyckliffe renders the phrase
"the german felowe", i.e., "thee, germane [=genuine] comrade."
Zaanaim -
wanderings; the unloading of tents, so called probably from the fact
of nomads in tents encamping amid the cities and villages of that
region, a place in the north-west of Lake Merom, near Kedesh, in
Naphtali. Here Sisera was slain by Jael, "the wife of Heber the
Kenite," who had pitched his tent in the "plain [R.V., 'as far as
the oak'] of Zaanaim" (Judg. 4:11).
It has been, however, suggested by some that,
following the LXX. and the Talmud, the letter b, which in Hebrew
means "in," should be taken as a part of the word following, and the
phrase would then be "unto the oak of Bitzanaim," a place which has
been identified with the ruins of Bessum, about half-way between
Tiberias and Mount Tabor.
Zaanan - place
of flocks, mentioned only in Micah 1:11. It may be identified with
Zenan, in the plain country of Judah (Josh. 15:37).
Zaanannim - =Zaanaim,
(Josh. 19:33).
Zaavan -
terror, one of the "dukes of Edom" (Gen. 36:27); called also Zavan
(1 Chr. 1:42).
Zabad - gift.
(1.) One of David's valiant men (1 Chr. 11:41), the descendant of
Ahlai, of the "children of Sheshan" (2:31).
(2.) A descendant of Tahath (7:21).
(3.) The son of Shemath. He conspired against
Joash, king of Judah, and slew him (2 Chr. 24:25, 26). He is called
also Jozachar (2 Kings 12:21).
(4.) Ezra 10:27.
(5.) Ezra 10:33.
(6.) Ezra 10:43.
Zabbai -
wanderer; pure. (1.) Ezra 10:28.
(2.) The father of Baruch, who "earnestly
repaired" part of the wall of Jerusalem (Neh. 3:20; marg., "Zaccai").
Zabbud - gift,
Ezra 8:14.
Zabdi - gift of
Jehovah. (1.) An ancestor of Achan (Josh. 7:1, 17, 18). He is
probably the "Zimri" of 1 Chr. 2:6.
(2.) A Benjamite (1 Chr. 8:19).
(3.) Called "the Shiphmite," one of David's
officers, who had charge of his vineyards (1 Chr. 27:27).
(4.) A Levite, one of the sons of Asaph (Neh.
11:17); probably the same as Zichri (1 Chr. 9:15), and Zaccur (Neh.
12:35).
Zabdiel - gift
of God. (1.) The father of Jashobeam, who was one of David's
officers (1 Chr. 27:2).
(2.) An overseer of the priests after the
Captivity (Neh. 11:14).
Zabud - gift,
the son of Nathan, who was "king's friend" in the court of Solomon
(1 Kings 4:5).
Zabulon -
(Matt. 4:13, 15; Rev. 7:8). See
ZEBULUN.
Zaccai - pure, one
whose "sons" returned with Zerubbabel to Jerusalem (Ezra 2:9; Neh.
7:14). (See
ZABBAI.)
Zacchaeus - pure, a
superintendant of customs; a chief tax-gather (publicanus) at
Jericho (Luke 19:1-10). "The collection of customs at Jericho, which
at this time produced and exported a considerable quantity of
balsam, was undoubtedly an important post, and would account for
Zacchaeus being a rich man." Being short of stature, he hastened on
before the multitude who were thronging about Christ as he passed
through Jericho on his way to Jerusalem, and climbed up a sycamore
tree that he might be able to see him. When our Lord reached the
spot he looked up to the publican among the branches, and addressing
him by name, told him to make haste and come down, as he intended
that day to abide at his house. This led to the remarkable interview
recorded by the evangelist, and to the striking parable of the ten
pounds (Luke 19:12-27). At Er-riha (Jericho) there is a large,
venerable looking square tower, which goes by the traditional name
of the House of Zacchaeus.
Zaccur -
mindful. (1.) Father of Shammua, who was one of the spies sent out
by Moses (Num. 13:4).
(2.) A Merarite Levite (1 Chr. 24:27).
(3.) A son of Asaph, and chief of one of the
courses of singers as arranged by David (1 Chr. 25:2, 10).
(4.) Son of Imri (Neh. 3:2).
(5.) A Levite (Neh. 10:12).
(6.) The son of Mattaniah (Neh. 13:13).
Zachariah -
remembered by the Lord. (1.) Son of Jeroboam II., king of Israel. On
the death of his father there was an interregnum of ten years, at
the end of which he succeeded to the throne, which he occupied only
six months, having been put to death by Shallum, who usurped the
throne. "He did that which was evil in the sight of the Lord, as his
fathers had done" (2 Kings 14:29; 15:8-12). In him the dynasty of
Jehu came to an end.
(2.) The father of Abi, who was the mother of
Hezekiah (2 Kings 18:2).
Zacharias -
(1.) A priest of the course of Abia, the eighth of the twenty-four
courses into which the priests had been originally divided by David
(1 Chr. 23:1-19). Only four of these courses or "families" of the
priests returned from the Exile (Ezra 2:36-39); but they were then
re-distributed under the old designations. The priests served at the
temple twice each year, and only for a week each time. Zacharias's
time had come for this service. During this period his home would be
one of the chambers set apart for the priests on the sides of the
temple ground. The offering of incense was one of the most solemn
parts of the daily worship of the temple, and lots were drawn each
day to determine who should have this great honour, an honour which
no priest could enjoy more than once during his lifetime.
While Zacharias ministered at the golden
altar of incense in the holy place, it was announced to him by the
angel Gabriel that his wife Elisabeth, who was also of a priestly
family, now stricken in years, would give birth to a son who was to
be called John, and that he would be the forerunner of the
long-expected Messiah (Luke 1:12-17). As a punishment for his
refusing to believe this message, he was struck dumb and "not able
to speak until the day that these things should be performed" (20).
Nine months passed away, and Elisabeth's child was born, and when in
answer to their inquiry Zacharias wrote on a "writing tablet," "His
name is John," his mouth was opened, and he praised God (60-79). The
child (John the Baptist), thus "born out of due time," "waxed strong
in spirit" (1:80).
(2.) The "son of Barachias," mentioned as
having been slain between the temple and the altar (Matt. 23:35;
Luke 11:51). "Barachias" here may be another name for Jehoiada, as
some think. (See
ZECHARIAH.)
Zacher - memorial,
a son of Jehiel (1 Chr. 8:31; 9:35); called Zechariah (9:37).
Zadok -
righteous. (1.) A son of Ahitub, of the line of Eleazer (2 Sam.
8:17; 1 Chr. 24:3), high priest in the time of David (2 Sam. 20:25)
and Solomon (1 Kings 4:4). He is first mentioned as coming to take
part with David at Hebron (1 Chr. 12:27, 28). He was probably on
this account made ruler over the Aaronites (27:17). Zadok and
Abiathar acted as high priests on several important occasions (1 Chr.
15:11; 2 Sam. 15:24-29, 35, 36); but when Adonijah endeavoured to
secure the throne, Abiathar went with him, and therefore Solomon
"thrust him out from being high priest," and Zadok, remaining
faithful to David, became high priest alone (1 Kings 2:27, 35; 1 Chr.
29:22). In him the line of Phinehas resumed the dignity, and held it
till the fall of Jerusalem. He was succeeded in his sacred office by
his son Azariah (1 Kings 4:2; comp. 1 Chr. 6:3-9).
(2.) The father of Jerusha, who was wife of
King Uzziah, and mother of King Jotham (2 Kings 15:33; 2 Chr. 27:1).
(3.) "The scribe" set over the treasuries of
the temple by Nehemiah along with a priest and a Levite (Neh.
13:13).
(4.) The sons of Baana, one of those who
assisted in rebuilding the wall of Jerusalem (Neh. 3:4).
Zair - little,
a place probably east of the Dead Sea, where Joram discomfited the
host of Edom who had revolted from him (2 Kings 8:21).
Zalmon - shady.
(1.) One of David's warriors, called the Ahohite (2 Sam. 23:28);
called also Ilai (1 Chr. 11:29).
(2.) A wood near Shechem, from which
Abimelech and his party brought boughs and "put them to the hold" of
Shechem, "and set the hold on fire" (Judg. 9:48). Probably the
southern peak of Gerizim, now called Jebel Sulman. (See
SALMON.)
Zalmonah - shady,
one of the stations of the Israelites in the wilderness (Num. 33:41,
42).
Zalmunna - one
of the two kings of Midian whom the "Lord delivered" into the hands
of Gideon. He was slain afterwards with Zebah (Judg. 8:5-21). (See
ZEBAH.)
Zamzummims - a race
of giants; "a people great, and many, and tall, as the Anakims"
(Deut. 2:20, 21). They were overcome by the Ammonites, "who called
them Zamzummims." They belonged to the Rephaim, and inhabited the
country afterwards occupied by the Ammonites. It has been
conjectured that they might be Ham-zuzims, i.e., Zuzims dwelling in
Ham, a place apparently to the south of Ashteroth (Gen. 14:5), the
ancient Rabbath-ammon.
Zanoah - marsh.
(1.) A town in the low country or shephelah of Judah, near Zorah
(Josh. 15:34). It was re-occupied after the return from the
Captivity (Neh. 11:30). Zanu'ah in Wady Ismail, 10 miles west of
Jerusalem, occupies probably the same site.
(2.) A town in the hill country of Judah,
some 10 miles to the south-west of Hebron (Josh. 15:56).
Zaphnath-paaneah -
the name which Pharaoh gave to Joseph when he raised him to the
rank of prime minister or grand vizier of the kingdom (Gen. 41:45).
This is a pure Egyptian word, and has been variously explained. Some
think it means "creator," or "preserver of life." Brugsch interprets
it as "governor of the district of the place of life", i.e., of
Goshen, the chief city of which was Pithom, "the place of life."
Others explain it as meaning "a revealer of secrets," or "the man to
whom secrets are revealed."
Zarephath -
smelting-shop, "a workshop for the refining and smelting of metals",
a small Phoenician town, now Surafend, about a mile from the coast,
almost midway on the road between Tyre and Sidon. Here Elijah
sojourned with a poor widow during the "great famine," when the
"heaven was shut up three years and six months" (Luke 4:26; 1 Kings
17:10). It is called Sarepta in the New Testament (Luke 4:26).
Zaretan - When
the Hebrews crossed the Jordan, as soon as the feet of the priests
were dipped in the water, the flow of the stream was arrested. The
point of arrest was the "city of Adam beside Zaretan," probably near
Succoth, at the mouth of the Jabbok, some 30 miles up the river from
where the people were encamped. There the water "stood and rose upon
an heap." Thus the whole space of 30 miles of the river-bed was dry,
that the tribes might pass over (Josh. 3:16, 17; comp. Ps. 104:3).
Zareth-shahar -
the splendour of the dawn, a city "in the mount of the valley"
(Josh. 13:19). It is identified with the ruins of Zara, near the
mouth of the Wady Zerka Main, on the eastern shore of the Dead Sea,
some 3 miles south of the Callirrhoe. Of this town but little
remains. "A few broken basaltic columns and pieces of wall about 200
yards back from the shore, and a ruined fort rather nearer the sea,
about the middle of the coast line of the plain, are all that are
left" (Tristram's Land of Moab).
Zarthan - a
place near Succoth, in the plain of the Jordan, "in the clay
ground," near which Hiram cast the brazen utensils for the temple (1
Kings 7:46); probably the same as Zartan. It is also called
Zeredathah (2 Chr. 4:17). (See
ZEREDA.)
Zatthu - a sprout,
Neh. 10:14.
Zattu - id.,
one whose descendants returned from the Captivity with Zerubbabel
(Ezra 2:8; Neh. 7:13); probably the same as Zatthu.
Zaza - plenty,
a descendant of Judah (1 Chr. 2:33).
Zeal - an
earnest temper; may be enlightened (Num. 25:11-13; 2 Cor. 7:11;
9:2), or ignorant and misdirected (Rom. 10:2; Phil. 3:6). As a
Christian grace, it must be grounded on right principles and
directed to right ends (Gal. 4:18). It is sometimes ascribed to God
(2 Kings 19:31; Isa. 9:7; 37:32; Ezek. 5:13).
Zealots - a
sect of Jews which originated with Judas the Gaulonite (Acts 5:37).
They refused to pay tribute to the Romans, on the ground that this
was a violation of the principle that God was the only king of
Israel. They rebelled against the Romans, but were soon scattered,
and became a lawless band of mere brigands. They were afterwards
called Sicarii, from their use of the sica, i.e., the Roman dagger.
Zebadiah - gift
of Jehovah. (1.) A son of Asahel, Joab's brother (1 Chr. 27:7).
(2.) A Levite who took part as one of the
teachers in the system of national education instituted by
Jehoshaphat (2 Chr. 17:7, 8).
(3.) The son of Ishmael, "the ruler of the
house of Judah in all the king's matters" (2 Chr. 19:8-11).
(4.) A son of Beriah (1 Chr. 8:15).
(5.) A Korhite porter of the Lord's house (1
Chr. 26:2). Three or four others of this name are also mentioned.
Zebah -
man-killer, or sacrifice, one of the two kings who led the vast host
of the Midianites who invaded the land of Israel, and over whom
Gideon gained a great and decisive victory (Judg. 8). Zebah and
Zalmunna had succeeded in escaping across the Jordan with a remnant
of the Midianite host, but were overtaken at Karkor, probably in the
Hauran, and routed by Gideon. The kings were taken alive and brought
back across the Jordan; and confessing that they had personally
taken part in the slaughter of Gideon's brothers, they were put to
death (comp. 1 Sam. 12:11; Isa. 10:26; Ps. 83:11).
Zebaim - (Ezra
2:57; Neh. 7:59). "Pochereth of Zebaim" should be read as in the
Revised Version, "Pochereth-hazzebaim" ("snaring the antelopes"),
probably the name of some hunter.
Zebedee - a
Galilean fisherman, the husband of Salome (q.v.), and the father of
James and John, two of our Lord's disciples (Matt. 4:21; 27:56; Mark
15:40). He seems to have been a man of some position in Capernaum,
for he had two boats (Luke 5:4) and "hired servants" (Mark 1:20) of
his own. No mention is made of him after the call of his two sons by
Jesus.
Zeboim -
gazelles or roes. (1.) One of the "five cities of the plain" of
Sodom, generally coupled with Admah (Gen. 10:19; 14:2; Deut. 29:23;
Hos. 11:8). It had a king of its own (Shemeber), and was therefore a
place of some importance. It was destroyed along with the other
cities of the plain.
(2.) A valley or rugged glen somewhere near
Gibeah in Benjamin (1 Sam. 13:18). It was probably the ravine now
bearing the name Wady Shakh-ed-Dub'a, or "ravine of the hyena,"
north of Jericho.
(3.) A place mentioned only in Neh. 11:34,
inhabited by the Benjamites after the Captivity.
Zebudah -
given, the wife of Josiah and mother of Jehoiakim (2 Kings 23:36).
Zebul -
habitation, the governor of Shechem under Abimelech (Judg. 9:28, 30,
36). He informed his master of the intention of the people of
Shechem to transfer their allegiance to the Hivite tribe of Hamor.
This led to Abimelech's destroying the city, when he put its entire
population to the sword, and sowed the ruins with salt (Judg.
9:28-45).
Zebulonite -
the designation of Elon, the judge who belonged to the tribe of
Zebulun (Judg. 12:11, 12).
Zebulun -
dwelling, the sixth and youngest son of Jacob and Leah (Gen. 30:20).
Little is known of his personal history. He had three sons (46:14).
Zebulun, Lot of -
in Galilee, to the north of Issachar and south of Asher and
Naphtali (Josh. 19:10-16), and between the Sea of Galilee and the
Mediterranean. According to ancient prophecy this part of Galilee
enjoyed a large share of our Lord's public ministry (Isa. 9:1, 2;
Matt. 4:12-16).
Zebulun, Tribe of -
numbered at Sinai (Num. 1:31) and before entering Canaan
(26:27). It was one of the tribes which did not drive out the
Canaanites, but only made them tributary (Judg. 1:30). It took
little interest in public affairs. It responded, however, readily to
the summons of Gideon (6:35), and afterwards assisted in enthroning
David at Hebron (1 Chr. 12:33, 40). Along with the other northern
tribes, Zebulun was carried away into the land of Assyria by
Tiglath-pileser (2 Kings 15:29).
In Deborah's song the words, "Out of Zebulun
they that handle the pen of the writer" (Judg. 5:14) has been
rendered in the R.V., "They that handle the marshal's staff." This
is a questionable rendering. "The word sopher ('scribe' or
'writer') defines the word shebhet ('rod' or 'pen') with
which it is conjoined. The 'rod of the scribe' on the Assyrian
monuments was the stylus of wood or metal, with the help of which
the clay tablet was engraved, or the papyrus inscribed with
characters. The scribe who wielded it was the associate and
assistant of the 'lawgivers.'" (Sayce).
Zechariah -
Jehovah is renowned or remembered. (1.) A prophet of Judah, the
eleventh of the twelve minor prophets. Like Ezekiel, he was of
priestly extraction. He describes himself (1:1) as "the son of
Berechiah." In Ezra 5:1 and 6:14 he is called "the son of Iddo," who
was properly his grandfather. His prophetical career began in the
second year of Darius (B.C. 520), about sixteen years after the
return of the first company from exile. He was contemporary with
Haggai (Ezra 5:1).
His book consists of two distinct parts, (1)
chapters 1 to 8, inclusive, and (2) 9 to the end. It begins with a
preface (1:1-6), which recalls the nation's past history, for the
purpose of presenting a solemn warning to the present generation.
Then follows a series of eight visions (1:7-6:8), succeeding one
another in one night, which may be regarded as a symbolical history
of Israel, intended to furnish consolation to the returned exiles
and stir up hope in their minds. The symbolical action, the crowning
of Joshua (6:9-15), describes how the kingdoms of the world become
the kingdom of God's Christ.
Chapters 7 and 8, delivered two years later,
are an answer to the question whether the days of mourning for the
destruction of the city should be any longer kept, and an
encouraging address to the people, assuring them of God's presence
and blessing.
The second part of the book (ch. 9-14) bears
no date. It is probable that a considerable interval separates it
from the first part. It consists of two burdens.
The first burden (ch. 9-11) gives an outline
of the course of God's providential dealings with his people down to
the time of the Advent.
The second burden (ch. 12-14) points out the
glories that await Israel in "the latter day", the final conflict
and triumph of God's kingdom.
(2.) The son or grandson of Jehoiada, the
high priest in the times of Ahaziah and Joash. After the death of
Jehoiada he boldly condemned both the king and the people for their
rebellion against God (2 Chr. 24:20), which so stirred up their
resentment against him that at the king's commandment they stoned
him with stones, and he died "in the court of the house of the Lord"
(24:21). Christ alludes to this deed of murder in Matt. 23:35, Luke
11:51. (See ZACHARIAS ¯T0003862 [2].)
(3.) A prophet, who had "understanding in the
seeing of God," in the time of Uzziah, who was much indebted to him
for his wise counsel (2 Chr. 26:5).
Besides these, there is a large number of
persons mentioned in Scripture bearing this name of whom nothing is
known.
(4.) One of the chiefs of the tribe of Reuben
(1 Chr. 5:7).
(5.) One of the porters of the tabernacle (1
Chr. 9:21).
(6.) 1 Chr. 9:37.
(7.) A Levite who assisted at the bringing up
of the ark from the house of Obededom (1 Chr. 15:20-24).
(8.) A Kohathite Levite (1 Chr. 24:25).
(9.) A Merarite Levite (1 Chr. 27:21).
(10.) The father of Iddo (1 Chr. 27:21).
(11.) One who assisted in teaching the law to
the people in the time of Jehoshaphat (2 Chr. 17:7).
(12.) A Levite of the sons of Asaph (2 Chr.
20:14).
(13.) One of Jehoshaphat's sons (2 Chr.
21:2).
(14.) The father of Abijah, who was the
mother of Hezekiah (2 Chr. 29:1).
(15.) One of the sons of Asaph (2 Chr.
29:13).
(16.) One of the "rulers of the house of God"
(2 Chr. 35:8).
(17.) A chief of the people in the time of
Ezra, who consulted him about the return from captivity (Ezra 8:16);
probably the same as mentioned in Neh. 8:4,
(18.) Neh. 11:12.
(19.) Neh. 12:16.
(20.) Neh. 12:35,41.
(21.) Isa. 8:2.
Zedad - side;
sloping place, a town in the north of Palestine, near Hamath (Num.
34:8; Ezek. 47:15). It has been identified with the ruins of Sudud,
between Emesa (Hums) and Baalbec, but that is uncertain.
Zedekiah -
righteousness of Jehovah. (1.) The last king of Judah. He was the
third son of Josiah, and his mother's name was Hamutal, the daughter
of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2
Kings 23:31; 24:17, 18). His original name was Mattaniah; but when
Nebuchadnezzar placed him on the throne as the successor to
Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was
his counsellor, yet "he did evil in the sight of the Lord" (2 Kings
24:19, 20; Jer. 52:2, 3). He ascended the throne at the age of
twenty-one years. The kingdom was at that time tributary to
Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah
and others, as well as the example of Jehoiachin, he threw off the
yoke of Babylon, and entered into an alliance with Hophra, king of
Egypt. This brought up Nebuchadnezzar, "with all his host" (2 King
25:1), against Jerusalem. During this siege, which lasted about
eighteen months, "every worst woe befell the devoted city, which
drank the cup of God's fury to the dregs" (2 Kings 25:3; Lam. 4:4,
5, 10). The city was plundered and laid in ruins. Zedekiah and his
followers, attempting to escape, were made captive and taken to
Riblah. There, after seeing his own children put to death, his own
eyes were put out, and, being loaded with chains, he was carried
captive (B.C. 588) to Babylon (2 Kings 25:1-7; 2 Chr. 36:12; Jer.
32:4,5; 34:2, 3; 39:1-7; 52:4-11; Ezek. 12:12), where he remained a
prisoner, how long is unknown, to the day of his death.
After the fall of Jerusalem, Nebuzaraddan was
sent to carry out its complete destruction. The city was razed to
the ground. Only a small number of vinedressers and husbandmen were
permitted to remain in the land (Jer. 52:16). Gedaliah, with a
Chaldean guard stationed at Mizpah, ruled over Judah (2 Kings 25:22,
24; jer. 40:1, 2, 5, 6).
(2.) The son of Chenaanah, a false prophet in
the days of Ahab (1 Kings 22:11, 24; 2 Chr. 18:10, 23).
(3.) The son of Hananiah, a prince of Judah
in the days of Jehoiakim (Jer. 36:12).
Zeeb - the
wolf, one of the two leaders of the great Midianite host which
invaded Israel and was utterly routed by Gideon. The division of
that host, which attempted to escape across the Jordan, under Oreb
and Zeeb, was overtaken by the Ephraimites, who, in a great battle,
completely vanquished them, their leaders being taken and slain (Judg.
7:25; Ps. 83:11; Isa. 10:26).
Zelah - slope;
side, a town in Benjamin, where Saul and his son Jonathan were
buried (2 Sam. 21:14). It was probably Saul's birthplace.
Zelek - cleft,
an Ammonite; one of David's valiant men (2 Sam. 23:37).
Zelophehad -
first-born, of the tribe of Manasseh, and of the family of Gilead;
died in the wilderness. Having left no sons, his daughters,
concerned lest their father's name should be "done away from among
his family," made an appeal to Moses, who, by divine direction,
appointed it as "a statute of judgment" in Israel that daughters
should inherit their father's portion when no sons were left (Num.
27:1-11). But that the possession of Zelophehad might not pass away
in the year of jubilee from the tribe to which he belonged, it was
ordained by Moses that his daughters should not marry any one out of
their father's tribe; and this afterwards became a general law (Num.
36).
Zelotes - (Luke
6:15). See SIMON ¯T0003439;
ZEALOTS.
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