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isbe[6501]='Odes of Solomon`odz.`<a href="./study/isbe/search.html?string=APOCALYPTIC+LITERATURE">APOCALYPTIC LITERATURE</a>`1';
isbe[6502]='Odollam`o-dol\'-am (Odollam): The Greek form of <a href="./study/isbe/search.html?string=ADULLAM">ADULLAM</a> (which see), found only in 2Macc 12:38``1';
isbe[6503]='Odomera`od-o-me\'-ra (Odomera; Codex Vaticanus Odoaarres, Itala Odaren; the King James Version Odonarkes, margin Odomarra): It is not certain whether Odomera was an independent Bedouin chief, perhaps an ally of the Syrians, or an officer of Bacchides. He was defeated by Jonathan in his campaign against Bacchides (1Macc 9:66) in 156 BC.``1';
isbe[6504]='Odor`o\'-der: In the Old Testament the rendering of besem, "fragrance" (<a onClick="return mV(\'2Ch\',16,14);">2Ch 16:14</a>; <a onClick="return mV(\'Est\',2,12);">Es 2:12</a>; <a onClick="return mV(\'Jer\',34,5);">Jer 34:5</a>, the Revised Version (British and American) "burnings"), and of one or two other words; in the New Testament of osme (<a onClick="return mV(\'Jhn\',12,3);">Joh 12:3</a>; <a onClick="return mV(\'Phl\',4,18);">Php 4:18</a>; <a onClick="return mV(\'Eph\',5,2);">Eph 5:2</a> the Revised Version (British and American)); in <a onClick="return mV(\'Rev\',5,8);">Re 5:8</a>; <a onClick="return mV(\'Rev\',18,13);">18:13</a>, of thumiama, where the Revised Version (British and American) (with the King James Version margin in former passage) has "incense."`<a href="./study/isbe/search.html?string=SAVOR">SAVOR</a>`1';
isbe[6505]='Of`ov:<P>(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar<61>most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.<P>(2) Of the uses where "of" signifies "from," the most common obscure passages are those where "of" follows a verb of hearing. In modern English "hear of" signifies "to gain information about," as it does frequently in the King James Version (<a onClick="return mV(\'Mar\',7,25);">Mr 7:25</a>; <a onClick="return mV(\'Rom\',10,14);">Ro 10:14</a>, etc.). But more commonly this use of "of" in the King James Version denotes the source from which the information is derived. So <a onClick="return mV(\'Jhn\',15,15);">Joh 15:15</a>, "all things that I have heard of my Father"; <a onClick="return mV(\'Act\',10,22);">Ac 10:22</a>, "to hear words of thee"; <a onClick="return mV(\'Act\',28,22);">28:22</a>, "We desire to hear of thee"; compare <a onClick="return mV(\'1Th\',2,13);">1Th 2:13</a>; <a onClick="return mV(\'2Ti\',1,13);">2Ti 1:13</a>; <a onClick="return mV(\'2Ti\',2,2);">2:2</a>, etc. (similarly <a onClick="return mV(\'Mat\',11,29);">Mt 11:29</a>, "and learn of me"; compare <a onClick="return mV(\'Jhn\',6,45);">Joh 6:45</a>). All of these are ambiguous and in modern English give a wrong meaning, so that in most cases (but not <a onClick="return mV(\'Mat\',11,29);">Mt 11:29</a> or <a onClick="return mV(\'Act\',28,22);">Ac 28:22</a>) the Revised Version (British and American) substitutes "from." A different example of the same use of "of" is <a onClick="return mV(\'2Cr\',5,1);">2Co 5:1</a>, "a building of God" (the Revised Version (British and American) "from"). So <a onClick="return mV(\'Mar\',9,21);">Mr 9:21</a>, "of a child," means "from childhood" ("from a child," the Revised Version (British and American), is dubious English). A still more obscure passage is <a onClick="return mV(\'Mat\',23,25);">Mt 23:25</a>, "full of extortion and excess." "Full of" elsewhere in the King James Version (and even in the immediate context, <a onClick="return mV(\'Mat\',23,27,28);">Mt 23:27,28</a>) refers to the contents, but here the "of" represents the Greek ek, "out of," and denotes the source<63>"The contents of your cup and platter have been purchased from the gains of extortion and excess." the Revised Version (British and American) again substitutes "from," with rather awkward results, but the Greek itself is unduly compressed. In <a onClick="return mV(\'Mar\',11,8);">Mr 11:8</a>, one of the changes made after the King James Version was printed has relieved an obscurity, for where the edition of 1611 read "cut down branches of the trees," the modern editions have "off" (the Revised Version (British and American) "from"). For clear examples of this use of "of," without the obscurities, compare Judith 2:21, "they went forth of Nineveh"; 2Macc 4:34, "forth of the sanctuary"; and, especially, <a onClick="return mV(\'Mat\',21,25);">Mt 21:25</a>, "The baptism of John, whence was it? from heaven, or of men?" Here "from" and "of" represent exactly the same Greek preposition, and the change in English is arbitrary (the Revised Version (British and American) writes "from" in both cases).<P>(3) In a weakened sense this use of "of" as "from" was employed rather loosely to connect an act with its source or motive. Such uses are generally clear enough, but the English today seems sometimes rather curious: <a onClick="return mV(\'Mat\',18,13);">Mt 18:13</a>, "rejoiceth more of that sheep" (the Revised Version (British and American) "over"); <a onClick="return mV(\'Psa\',99,8);">Ps 99:8</a>, "vengeance of their inventions" (so the King James Version); <a onClick="return mV(\'1Cr\',7,4);">1Co 7:4</a>, "hath not power of her own body" (the Revised Version (British and American) "over"), etc.<P>(4) A very common use of "of" in the King James Version is to designate the agent<6E>a use complicated by the fact that "by" is also employed for the same purpose and the two interchanged freely. So in <a onClick="return mV(\'Luk\',9,7);">Lu 9:7</a>, "all that was done by him...it was said of some..," the two words are used side by side for the same Greek preposition (the Revised Version (British and American) replaces "of" by "by," but follows a different text in the first part of the verse). Again, most of the examples are clear enough, but there are some obscurities. So in <a onClick="return mV(\'Mat\',19,12);">Mt 19:12</a>, "which were made eunuchs of men," the "of men" is at first sight possessive (the Revised Version (British and American) "by men"). Similarly, 2Esdras 16:30, "There are left some clusters of them that diligently seek through the vineyard" (the Revised Version (British and American) "by them"). So <a onClick="return mV(\'1Cr\',14,24);">1Co 14:24</a>, "He is convinced of all he is judged of all," is quite misleading (the Revised Version (British and American) "by all" in both cases). <a onClick="return mV(\'Phl\',3,12);">Php 3:12</a>, the King James Version "I am apprehended of Christ Jesus," seems almost meaningless (the Revised Version (British and American) "by").<P>(5) In some cases the usage of the older English is not sufficient to explain "of" in the King James Version. So <a onClick="return mV(\'Mat\',18,23);">Mt 18:23</a>, "take account of his servants," is a very poor rendition of "make a reckoning with his servants" (so the Revised Version (British and American)). In <a onClick="return mV(\'Act\',27,5);">Ac 27:5</a>, the "sea of Cilicia" may have been felt to be the "sea which is off Cilicia" (compare the Revised Version (British and American)), but there are no other instances of this use. In <a onClick="return mV(\'2Cr\',2,12);">2Co 2:12</a>, "A door was opened unto me of the Lord" should be "in the Lord" (so the Revised Version (British and American)). <a onClick="return mV(\'2Sa\',21,4);">2Sa 21:4</a>, "We will have no silver nor gold of Saul, nor of his house," is very loose, and the Revised Version (British and American) rewrites the verse entirely. In all these cases, the King James Version seems to have looked solely for smooth English, without caring much for exactness. In <a onClick="return mV(\'1Pe\',1,11);">1Pe 1:11</a>, however, "sufferings of Christ" probably yields a correct sense for a difficult phrase in the Greek (so the Revised Version (British and American), with "unto" in the margin), but a paraphrase is needed to give the precise meaning. And, finally, in <a onClick="return mV(\'Hbr\',11,18);">Heb 11:18</a>, the Greek itself is ambiguous and there is no way of deciding whether the preposition employed (pros) means "to" (so the Revised Version (British and American)) or "of" (so the King James Version, the Revised Version margin; compare <a onClick="return mV(\'Hbr\',1,7);">Heb 1:7</a>, where "of" is necessary).``48';
isbe[6506]='Offence; offend`o-fens\', o-fend\' (mikhshol, \'asham, chata\'; skandalon, skandalizo): "Offend" is either transitive or intransitive As transitive it is primarily "to strike against," hence, "to displease" "to make angry," "to do harm to," "to affront," in Scripture, "to cause to sin"; intransitive it is "to sin," "to cause anger," in Scripture, "to be caused to sin." "Offence" is either the cause of anger, displeasure, etc., or a sin. In Scripture we have the special significance of a stumbling-block, or cause of falling, sin, etc.<P>1. Old Testament Usage:<P>In the Old Testament it is frequently the translation of \'asham, "to be guilty," "to transgress": <a onClick="return mV(\'Jer\',2,3);">Jer 2:3</a>, the Revised Version (British and American) "shall be held guilty"; <a onClick="return mV(\'Jer\',50,7);">50:7</A>, the Revised Version (British and American) "not guilty"; <a onClick="return mV(\'Eze\',25,12);">Eze 25:12</a>, "hath greatly offended"; <a onClick="return mV(\'Hsa\',4,15);">Ho 4:15</a>, the Revised Version margin "become guilty"; <a onClick="return mV(\'Hsa\',5,15);">5:15</a>, "till they acknowledge their offense," the Revised Version margin "have borne their guilt"; <a onClick="return mV(\'Hsa\',13,1);">13:1</A>, "He offended in Baal," the Revised Version margin "became guilty"; <a onClick="return mV(\'Hab\',1,11);">Hab 1:11</a>, "He shall pass over, and offend, (imputing) this his power unto his god," the Revised Version (British and American) "Then shall he sweep by (as) a wind, and shall pass over (margin "transgress"), and be guilty, (even) he whose might is his god."<P>In <a onClick="return mV(\'2Ch\',28,13);">2Ch 28:13</a>, we have \'ashmath \'al, literally, "the offense against," the Revised Version (British and American) "a trespass (margin "or guilt") against Yahweh"; we have also chata\', "to miss the mark," "to sin," "to err" (<a onClick="return mV(\'Gen\',20,9);">Ge 20:9</a>, the Revised Version (British and American) "sinned against thee"; <a onClick="return mV(\'Gen\',40,1);">40:1</A>, "offended their lord"; <a onClick="return mV(\'2Ki\',18,14);">2Ki 18:14</a>; <a onClick="return mV(\'Jer\',37,18);">Jer 37:18</a>, the Revised Version (British and American) "sinned against thee"); baghadh, "to deal treacherously" (<a onClick="return mV(\'Psa\',73,15);">Ps 73:15</a>, "offend against the generation of thy children," the Revised Version (British and American) "dealt treacherously with"); chabhal, "to act wickedly" (<a onClick="return mV(\'Job\',34,31);">Job 34:31</a>); mikhshol, "a stumbling block" (<a onClick="return mV(\'Lev\',19,14);">Le 19:14</a>; translated in <a onClick="return mV(\'Isa\',8,14);">Isa 8:14</a>, "a rock of offense"; compare <a onClick="return mV(\'Eze\',14,3);">Eze 14:3</a>; <a onClick="return mV(\'1Sa\',25,31);">1Sa 25:31</a>; <a onClick="return mV(\'Psa\',119,165);">Ps 119:165</a>, "nothing shall offend," the Revised Version (British and American) "no occasion of stumbling"; compare <a onClick="return mV(\'Isa\',57,14);">Isa 57:14</a>; <a onClick="return mV(\'Jer\',6,21);">Jer 6:21</a>, etc.); pasha\', "to be fractious," "to transgress" (<a onClick="return mV(\'Pro\',18,19);">Pr 18:19</a>, "a brother offended," the Revised Version margin "injured"). "Offence" is mikhshol (see above, <a onClick="return mV(\'1Sa\',25,31);">1Sa 25:31</a>; <a onClick="return mV(\'Isa\',8,14);">Isa 8:14</a>); chet\', "sin," etc. (<a onClick="return mV(\'Ecc\',10,4);">Ec 10:4</a>, "Yielding pacifleth great offenses," the American Standard Revised Version "Gentleness (the English Revised Version "yielding") allayeth," the American Revised Version margin "Calmness (the English Revised Version "gentleness") leaveth great sins undone"). "Offender" is chatta\' (<a onClick="return mV(\'1Ki\',1,21);">1Ki 1:21</a>, margin "Hebrew: sinners"; <a onClick="return mV(\'Isa\',29,21);">Isa 29:21</a>, "that make a man an offender for a word," the American Standard Revised Version "that make a man an offender in his cause," margin "make men to offend by (their) words," or, "for a word," the English Revised Version "in a cause," margin "make men to offend by (their) words").<P>2. New Testament Usage:<P>The New Testament usage of these words deserves special attention. The word most frequently translated "offend" in the King James Version is skandalizo (skandalon, "offence"), very frequent in the Gospels (<a onClick="return mV(\'Mat\',5,29);">Mt 5:29</a>, "if thy right eye offend thee"; <a onClick="return mV(\'Mat\',5,30);">5:30</A>; <a onClick="return mV(\'Mat\',11,6);">11:6</a>; <a onClick="return mV(\'Mat\',18,6);">18:6</A>, "whoso shall offend one of these little ones"; <a onClick="return mV(\'Mat\',13,41);">13:41</A>, "all things that offend"; <a onClick="return mV(\'Luk\',17,1);">Lu 17:1</a>, "It is impossible but that offenses will come," etc.; <a onClick="return mV(\'Rom\',14,21);">Ro 14:21</a>; <a onClick="return mV(\'Rom\',16,17);">16:17</a>, "Mark them which cause...offenses"; <a onClick="return mV(\'1Cr\',8,13);">1Co 8:13</a> twice, "if meat make my brother to offend," etc.). Skandalon is primarily "a trap-stick," "a bentstick on which the bait is fastened which the animal strikes against and so springs the trap," hence, it came to denote a "snare," or anything which one strikes against injuriously (it is Septuagint\'s word for moqesh, a "noose" or "snare," <a onClick="return mV(\'Jos\',23,13);">Jos 23:13</a>; <a onClick="return mV(\'1Sa\',18,21);">1Sa 18:21</a>); "a stumbling-block" Septuagint for mikhshol (see above), <a onClick="return mV(\'Lev\',19,14);">Le 19:14</a>). For skandalizo, skandalon, translated in the King James Version, "offend," "offence," the Revised Version (British and American) gives "cause to stumble," "stumbling-block," etc.; thus, <a onClick="return mV(\'Mat\',5,29);">Mt 5:29</a>, "if thy right eye causeth thee to stumble," i.e. "is an occasion for thy falling into sin"; <a onClick="return mV(\'Mat\',16,23);">Mt 16:23</a>, "Thou art a stumbling-block unto me," an occasion of turning aside from the right path; in <a onClick="return mV(\'Mat\',26,31,33);">Mt 26:31,33</a> twice, "offended" is retained, margin, <a onClick="return mV(\'Mat\',26,33);">26:33</A> twice, "Greek: caused to stumble" (same word in <a onClick="return mV(\'Mat\',26,31);">26:31</A>); <a onClick="return mV(\'Mar\',9,42);">Mr 9:42</a>, "whosoever shall cause one of these little ones that believe on me to stumble," to fall away from the faith, or fall into sin; <a onClick="return mV(\'Luk\',17,1);">Lu 17:1</a>, "It is impossible but that occasions of stumbling should come; but woe unto him, through whom they come"; in <a onClick="return mV(\'Rom\',14,21);">Ro 14:21</a>; <a onClick="return mV(\'Rom\',16,17);">16:17</a>; in <a onClick="return mV(\'1Cr\',8,\'1-\');">1Co 8</a>, Paul\'s language has the same meaning, and we see how truly he had laid to heart the Saviour\'s earnest admonitions<6E>"weak brethren" with him answering to the master\'s "little ones who believe"; <a onClick="return mV(\'Rom\',14,21);">Ro 14:21</a>, "It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth," i.e. "is led by your example to do that which he cannot do with a good conscience"; <a onClick="return mV(\'Rom\',14,20);">14:20</A>, "It is evil for that man who eateth with offense (dia proskommatos)," so as to place a stumbling-block before his brother, or, rather, \'without the confidence that he is doing right\'; compare <a onClick="return mV(\'Rom\',14,23);">14:23</A>, "He that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin"; so <a onClick="return mV(\'1Cr\',8,13);">1Co 8:13</a>; <a onClick="return mV(\'Rom\',16,17);">Ro 16:17</a>, "Mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine, (margin "teaching") which ye learned" (Is not the "teaching" of Christ Himself implied here?). Everything that would embolden another to do that which would be wrong for him, or that would turn anyone away from the faith, must be carefully avoided, seeking to please, not ourselves, but to care for our brother, "for whom Christ died," "giving no occasion of stumbling (proskope) in anything" (<a onClick="return mV(\'2Cr\',6,3);">2Co 6:3</a>).<P>Aproskopos, "not causing to stumble," is translated "void of offense" (<a onClick="return mV(\'Act\',24,16);">Ac 24:16</a>, "a conscience void of offense"; <a onClick="return mV(\'1Cr\',10,32);">1Co 10:32</a>, the Revised Version (British and American) "occasion of stumbling"; <a onClick="return mV(\'Phl\',1,10);">Php 1:10</a>, "void of offense"); hamartano, "to miss the mark," "to sin," "to err," is translated "offended" (<a onClick="return mV(\'Act\',25,8);">Ac 25:8</a>, the Revised Version (British and American) "sinned"); hamartia, "sin," "error" (<a onClick="return mV(\'2Cr\',11,7);">2Co 11:7</a>, the Revised Version (British and American) "Did I commit a sin?"); ptaio, "to stumble," "fall" (<a onClick="return mV(\'Jam\',2,10);">Jas 2:10</a>; <a onClick="return mV(\'Jam\',3,2);">3:2</a> twice, "offend," the Revised Version (British and American) "stumble," "stumbleth"); paraptoma, "a falling aside or away," is translated "offence" (<a onClick="return mV(\'Rom\',4,25);">Ro 4:25</a>; <a onClick="return mV(\'Rom\',5,\'15-18\',20);">5:15,16,17,18,20</a>, in each case the Revised Version (British and American) "trespass"); adikeo, "to be unrighteous" (<a onClick="return mV(\'Act\',25,11);">Ac 25:11</a>, the Revised Version (British and American) "wrongdoer," the King James Version "offender").<P>In the Apocrypha we have "offence" (skandalon, Judith 12:2), the Revised Version (British and American) "I will not eat thereof, lest there be an occasion of stumbling"; "offend" (hamartano, Ecclesiasticus 7:7), the Revised Version (British and American) "sin"; "greatly offended" (prosochthizo, Ecclesiasticus 25:2); "offended" (skandalizo, Ecclesiasticus 32:15), the Revised Version (British and American) "stumble."``185';
isbe[6507]='Offer; offering`of\'-er, of\'-er-ing.`<a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>`1';
isbe[6508]='Office`of\'-is: In the Old Testament the word is often used in periphrastic renderings, e.g. "minister...in the priest\'s office," literally, act as priest (<a onClick="return mV(\'Exd\',28,1);">Ex 28:1</a>, etc.); "do the office of a midwife," literally, cause or help to give birth (<a onClick="return mV(\'Exd\',1,16);">Ex 1:16</a>). But the word is also used as a rendering of different Hebrew words, e.g. ken, "pedestal," "place" (<a onClick="return mV(\'Gen\',40,13);">Ge 40:13</a>, the King James Version "place"; <a onClick="return mV(\'Gen\',41,13);">Ge 41:13</a>); \'abhodhah, "labor," "work" (<a onClick="return mV(\'1Ch\',6,32);">1Ch 6:32</a>); pequddah, "oversight," "charge" (<a onClick="return mV(\'Psa\',109,8);">Ps 109:8</a>); ma\'amadh, literally, "standing," e.g. waiting at table (<a onClick="return mV(\'1Ch\',23,28);">1Ch 23:28</a>); mishmar, "charge," observance or service of the temple (<a onClick="return mV(\'Neh\',13,14);">Ne 13:14</a> the King James Version).<P>Similarly in the New Testament the word is used in periphrastic renderings, e.g. priest\'s office (<a onClick="return mV(\'Luk\',1,8,9);">Lu 1:8,9</a>); office of a deacon (diakonia, <a onClick="return mV(\'1Ti\',3,10);">1Ti 3:10</a>); office of a bishop (episkope, <a onClick="return mV(\'1Ti\',3,1);">1Ti 3:1</a>). the Revised Version (British and American) uses other renderings, e.g. "ministry" (<a onClick="return mV(\'Rom\',11,13);">Ro 11:13</a>); "serve as deacons" (<a onClick="return mV(\'1Ti\',3,10);">1Ti 3:10</a>). In <a onClick="return mV(\'Act\',1,20);">Ac 1:20</a>, the Revised Version (British and American) has "office" (margin "overseership") for the King James Version "bishoprick."``103';
isbe[6509]='Officer`of\'-i-ser: In the King James Version the term is employed to render different words denoting various officials, domestic, civil and military, such as caric, "eunuch," "minister of state" (<a onClick="return mV(\'Gen\',37,36);">Ge 37:36</a>); paqidh, "person in charge," "overseer" (<a onClick="return mV(\'Gen\',41,34);">Ge 41:34</a>); necibh, "stationed," "garrison," "prefect" (<a onClick="return mV(\'1Ki\',4,19);">1Ki 4:19</a>); shoter, "scribe" or "secretary" (perhaps arranger or organizer), then any official or overseer. In <a onClick="return mV(\'Est\',9,3);">Es 9:3</a> for the King James Version "officers of the king" the Revised Version (British and American) has (more literal) "they that did the king\'s business."<P>In the New Testament, "officer" generally corresponds to the Greek word huperetes, "servant," or any person in the employ of another. In <a onClick="return mV(\'Mat\',5,25);">Mt 5:25</a> the term evidently means "bailiff" or exactor of the fine imposed by the magistrate, and corresponds to praktor, used in <a onClick="return mV(\'Luk\',12,58);">Lu 12:58</a>.``103';
isbe[6510]='Offices of Christ``<a href="./study/isbe/search.html?string=CHRIST,+OFFICES+OF">CHRIST, OFFICES OF</a>`1';
isbe[6511]='Offscouring`of\'-skour-ing: This strong and expressive word occurs only once in the Old Testament and once in the New Testament. The weeping prophet uses it as he looks upon his erstwhile fair and holy city, despoiled, defiled, derided by the profane, the enemies of God and of His people (<a onClick="return mV(\'Lam\',3,45);">La 3:45</a>, cechi). The favored people, whose city lies in heaps and is patrolled by the heathen, are hailed and held up as the scrapings, the offscouring, the offal of the earth. They are humbled to earth, crushed into the dust, carried away to be the slaves of licentious idolaters. The haughty, cruel, cutting boastfulness of the victors covered Israel with contumely.<P>In <a onClick="return mV(\'1Cr\',4,13);">1Co 4:13</a> the greatest of the apostles reminds the prosperous and self-satisfied Corinthinns that they, the apostles, were "made as the filth of the world, the offscouring of all things." In such contempt were they held by the unbelieving world and by false apostles. The strange, strong word (peripsema) should remind us what it cost in former times to be a true servant of Christ.``64';
isbe[6512]='Offspring`of\'-spring.`<a href="./study/isbe/search.html?string=CHILDREN">CHILDREN</a>`1';
isbe[6513]='Often`of\'-n (puknos, "thick," "close"): An archaic usage for "frequent": "Thine often infirmities" (<a onClick="return mV(\'1Ti\',5,23);">1Ti 5:23</a>); compare "by often rumination" (Shakespeare, As You Like It, IV, i, 18); "The often round" (Ben Jonson, The Forest, III); "Of wrench\'d or broken limb<6D>an often chance" (Tennyson, Gareth and Lynette).``1';
isbe[6514]='Og`(\'ogh; Og): King of Bashan, whose territory, embracing 60 cities, was conquered by Moses and the Israelites immediately after the conquest of Sihon, king of the Amorites (<a onClick="return mV(\'Num\',21,\'33-35\');">Nu 21:33-35</a>; <a onClick="return mV(\'Deu\',3,\'1-12\');">De 3:1-12</a>). The defeat took place at Edrei, one of the chief of these cities (<a onClick="return mV(\'Num\',21,33);">Nu 21:33</a>; <a onClick="return mV(\'Jos\',12,4);">Jos 12:4</a>), and Og and his people were "utterly destroyed" (<a onClick="return mV(\'Deu\',3,6);">De 3:6</a>). Og is described as the last of the <a href="./study/isbe/search.html?string=REPHAIM">REPHAIM</a> (which see), or giant-race of that district, and his giant stature is borne out by what is told in <a onClick="return mV(\'Deu\',3,11);">De 3:11</a> of the dimensions of his "bedstead of iron" (\'eres barzel), 9 cubits long and 4 broad (13 1/2 ft. by 6 ft.), said to be still preserved at Rabbath of Ammon when the verse describing it was written. It is not, of course, necessary to conclude that Og\'s own height, though immense, was as great as this. Some, however, prefer to suppose that what is intended is "a sarcophagus of black basalt," which iron-like substance abounds in the Hauran. The conquered territory was subsequently bestowed on the Reubenites, Gadites, and the half-tribe of Manasseh (<a onClick="return mV(\'Num\',32,33);">Nu 32:33</a>; <a onClick="return mV(\'Deu\',3,12,13);">De 3:12,13</a>). Other references to Og are <a onClick="return mV(\'Deu\',1,4);">De 1:4</a>; <a onClick="return mV(\'Deu\',4,47);">4:47</a>; <a onClick="return mV(\'Deu\',31,4);">31:4</a>; <a onClick="return mV(\'Jos\',2,10);">Jos 2:10</a>; <a onClick="return mV(\'Jos\',9,10);">9:10</a>; <a onClick="return mV(\'Jos\',13,12,30);">13:12,30</a>). The memory of this great conquest lingered all through the national history (<a onClick="return mV(\'Psa\',135,11);">Ps 135:11</a>; <a onClick="return mV(\'Psa\',136,20);">136:20</a>). On the conquest, compare Stanley, Lectures on the History of the Jewish Church, I, 185-87.`<a href="./study/isbe/search.html?string=ARGOB">ARGOB</a>; <a href="./study/isbe/search.html?string=BASHAN">BASHAN</a>`132';
isbe[6515]='Ohad`o\'-had (\'ohadh, meaning unknown): A son of Simeon, mentioned as third in order (<a onClick="return mV(\'Gen\',46,10);">Ge 46:10</a>; <a onClick="return mV(\'Exd\',6,15);">Ex 6:15</a>). The name is not found in the list of <a onClick="return mV(\'Num\',26,\'12-14\');">Nu 26:12-14</a>.``1';
isbe[6516]='Ohel`o\'-hel (\'ohel, "tent"): A son of Zerubbabel (<a onClick="return mV(\'1Ch\',3,20);">1Ch 3:20</a>).``1';
isbe[6517]='Oholah`o-ho\'-la (\'oholah; the King James Version Aholah): The exact meaning is a matter of dispute. As written, it seems to mean a tent-woman, or the woman living in a tent. With a mappik in the last consonant it could mean "her tent." The term is used symbolically by Ezekiel to designate Samaria or the kingdom of Israel (<a onClick="return mV(\'Eze\',23,4,5,36,44);">Eze 23:4,5,36,44</a>).`<a href="./study/isbe/search.html?string=OHOLIBAH">OHOLIBAH</a>`1';
isbe[6518]='Oholiab`o-ho\'-li-ab (\'oholi\'abh, "father\'s tent"; the King James Version Aholiab): A Danite artificer, who assisted Bezalel in the construction of the tabernacle and its furniture (<a onClick="return mV(\'Exd\',31,6);">Ex 31:6</a>; <a onClick="return mV(\'Exd\',35,34);">35:34</a>; <a onClick="return mV(\'Exd\',36,1);">36:1</a>f; <a onClick="return mV(\'Exd\',38,23);">38:23</a>).``1';
isbe[6519]='Oholibah`o-hol\'-i-ba, o-ho\'-li-ba (\'oholibhah, "tent in her," or "my tent is in her"): An opprobrious and symbolical name given by Ezekiel to Jerusalem, representing the kingdom of Judah, because of her intrigues and base alliances with Egypt, Assyria and Babylonia, just as the name <a href="./study/isbe/search.html?string=OHOLAH">OHOLAH</a> (which see) was given to Samaria or the Northern Kingdom, because of her alliances with Egypt and Assyria. There is a play upon the words in the Hebrew which cannot be reproduced in English Both Oholah and Oholibah, or Samaria and Jerusalem, are the daughters of one mother, and wives of Yahweh, and both are guilty of religious and political alliance with heathen nations. Idolatry is constantly compared by the Hebrew prophets to marital unfaithfulness or adultery.``34';
isbe[6520]='Oholibamah`o-hol-i-ba\'-ma, o-hol-i-ba\'-ma (\'oholibhamah, "tent of the high place"):<P>(1) One of Esau\'s wives, and a daughter of Anah the Hivite (<a onClick="return mV(\'Gen\',36,2,5);">Ge 36:2,5</a>). It is strange that she is not named along with Esau\'s other wives in either <a onClick="return mV(\'Gen\',28,9);">Ge 28:9</a> or <a onClick="return mV(\'Gen\',26,30);">26:30</a>. Various explanations have been given, but none of them is satisfactory. There is probably some error in the text.<P>(2) An Edomite chief (<a onClick="return mV(\'Gen\',36,41);">Ge 36:41</a>; <a onClick="return mV(\'1Ch\',1,52);">1Ch 1:52</a>).``1';
isbe[6521]='Oil`oil (shemen; elaion):<P>1. Terms<P>2. Production and Storage<P>3. Uses<P class="in15">(1) As a Commodity of Exchange<P class="in15">(2) As a Cosmetic<P class="in15">(3) As a Medicine<P class="in15">(4) As a Food<P class="in15">(5) As an Illuminant<P class="in15">(6) In Religious Rites<P class="in30">(a) Consecration<P class="in30">(b) Offerings<P class="in30">(c) Burials<P>4. Figurative Uses<hr /><P>Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.<P>1. Terms:<P>Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (<a onClick="return mV(\'Exd\',27,20);">Ex 27:20</a>; <a onClick="return mV(\'Exd\',30,24);">30:24</a>; <a onClick="return mV(\'Lev\',24,2);">Le 24:2</a>). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of shemen, and the oil referred to so many times in the Bible was olive oil (except <a onClick="return mV(\'Est\',2,12);">Es 2:12</a>). Compare this with the Greek elaion, "oil," a neuter noun from elaia, "olive," the origin of the English word "oil." yitshar, literally, "glistening," which occurs less frequently, is used possibly because of the light-giving quality of olive oil, or it may have been used to indicate fresh oil, as the clean, newly pressed oil is bright. meshach, a Chaldaic word, occurs twice: <a onClick="return mV(\'Ezr\',6,9);">Ezr 6:9</a>; <a onClick="return mV(\'Ezr\',7,22);">7:22</a>. elaion, is the New Testament term.<P>2. Production and Storage:<P>Olive oil has been obtained, from the earliest times, by pressing the fruit in such a way as to filter out the oil and other liquids from the residue. The Scriptural references correspond so nearly to the methods practiced in Syria up to the present time, and the presses uncovered by excavators at such sites as Gezer substantiate so well the similarity of these methods, that a description of the oil presses and modes of expression still being employed in Syria will be equally true of those in use in early Israelite times.<P>The olives to yield the greatest amount of oil are allowed to ripen, although some oil is expressed from the green fruit. As the olive ripens it turns black. The fruit begins to fall from the trees in September, but the main crop is gathered after the first rains in November. The olives which have not fallen naturally or have not been blown off by the storms are beaten from the trees with long poles (compare <a onClick="return mV(\'Deu\',24,20);">De 24:20</a>). The fruit is gathered from the ground into baskets and carried on the heads of the women, or on donkeys to the houses or oil presses. Those carried to the houses are preserved for eating. Those carried to the presses are piled in heaps until fermentation begins. This breaks down the oil cells and causes a more abundant flow of oil. The fruit thus softened may be trod out with the feet (<a onClick="return mV(\'Mic\',6,15);">Mic 6:15</a>)<29>which is now seldom practiced<65>or crushed in a handmill. Such a mill was uncovered at Gezer beside an oil press. Stone mortars with wooden pestles are also used. Any of these methods crushes the fruit, leaving only the stone unbroken, and yields a purer oil (<a onClick="return mV(\'Exd\',27,20);">Ex 27:20</a>). The method now generally practiced of crushing the fruit and kernels with an edgerunner mill probably dates from Roman times. These mills are of crude construction. The stones are cut from native limestone and are turned by horses or mules. Remains of huge stones of this type are found near the old Roman presses in Mt. Lebanon and other districts.<P>The second step in the preparation of the oil is the expression. In districts where the olives are plentiful and there is no commercial demand for the oil, the householders crush the fruit in a mortar, mix the crushed mass with water, and after the solid portions have had time to settle, the pure sweet oil is skimmed from the surface of the water. This method gives a delicious oil, but is wasteful. This is no doubt the beaten oil referred to in connection with religious ceremonials (<a onClick="return mV(\'Exd\',27,20);">Ex 27:20</a>). Usually the crushed fruit is spread in portions on mats of reeds or goats\' hair, the corners of which are folded over the mass, and the packets thus formed are piled one upon another between upright supports. These supports were formerly two stone columns or the two sections of a split stone cylinder hollowed out within to receive the mats. Large hollow tree trunks are still similarly used in Syria. A flat stone is next placed on top, and then a heavy log is placed on the pile in such a manner that one end can be fitted into a socket made in a wall or rock in close proximity to the pile. This socket becomes the fulcrum of a large lever of the second class. The lever is worked in the same manner as that used in the wine presses (see <a href="./study/isbe/search.html?string=WINE+PRESS">WINE PRESS</a>). These presses are now being almost wholly superseded by hydraulic presses. The juice which runs from the press, consisting of oil, extractive matter and water, is conducted to vats or run into jars and allowed to stand until the oil separates. The oil is then drawn off from the surface, or the watery fluid and sediment is drawn away through a hole near the bottom of the jar, leaving the oil in the container. (For the construction of the ancient oil presses, see The Excavations of Gezer, by Macalister.) The oil, after standing for some time to allow further sediment to settle, is stored either in huge earthenware jars holding 100 to 200 gallons, or in underground cisterns (compare <a onClick="return mV(\'1Ch\',27,28);">1Ch 27:28</a>) holding a much larger quantity. Some of these cisterns in Beirut hold several tons of oil each (<a onClick="return mV(\'2Ch\',11,11);">2Ch 11:11</a>; <a onClick="return mV(\'2Ch\',32,28);">32:28</a>; <a onClick="return mV(\'Neh\',13,5,12);">Ne 13:5,12</a>; <a onClick="return mV(\'Pro\',21,20);">Pr 21:20</a>). In the homes the oil is kept in small earthen jars of various shapes, usually having spouts by which the oil can be easily poured (<a onClick="return mV(\'1Ki\',17,12);">1Ki 17:12</a>; <a onClick="return mV(\'2Ki\',4,2);">2Ki 4:2</a>). In <a onClick="return mV(\'1Sa\',16,13);">1Sa 16:13</a>; <a onClick="return mV(\'1Ki\',1,39);">1Ki 1:39</a>, horns of oil are mentioned.<P>3. Uses:<P>(1) As a Commodity of Exchange.<P>Olive oil when properly made and stored will keep sweet for years, hence, was a good form of merchandise to hold. Oil is still sometimes given in payment (<a onClick="return mV(\'1Ki\',5,11);">1Ki 5:11</a>; <a onClick="return mV(\'Eze\',27,17);">Eze 27:17</a>; <a onClick="return mV(\'Hsa\',12,1);">Ho 12:1</a>; <a onClick="return mV(\'Luk\',16,6);">Lu 16:6</a>; <a onClick="return mV(\'Rev\',18,13);">Re 18:13</a>).<P>(2) As a Cosmetic.<P>From earliest times oil was used as a cosmetic, especially for oiling the limbs and head. Oil used in this way was usually scented (see <a href="./study/isbe/search.html?string=OINTMENT">OINTMENT</a>). Oil is still used in this manner by the Arabs, principally to keep the skin and scalp soft when traveling in dry desert regions where there is no opportunity to bathe. Sesame oil has replaced olive oil to some extent for this purpose. Homer, Pliny and other early writers mention its use for external application. Pliny claimed it was used to protect the body against the cold. Many Biblical references indicate the use of oil as a cosmetic (<a onClick="return mV(\'Exd\',25,6);">Ex 25:6</a>; <a onClick="return mV(\'Deu\',28,40);">De 28:40</a>; <a onClick="return mV(\'Rth\',3,3);">Ru 3:3</a>; <a onClick="return mV(\'2Sa\',12,20);">2Sa 12:20</a>; <a onClick="return mV(\'2Sa\',14,2);">14:2</a>; <a onClick="return mV(\'Est\',2,12);">Es 2:12</a>; <a onClick="return mV(\'Psa\',23,5);">Ps 23:5</a>; <a onClick="return mV(\'Psa\',92,10);">92:10</a>; <a onClick="return mV(\'Psa\',104,15);">104:15</a>; <a onClick="return mV(\'Psa\',141,5);">141:5</a>; <a onClick="return mV(\'Eze\',16,9);">Eze 16:9</a>; <a onClick="return mV(\'Mic\',6,15);">Mic 6:15</a>; <a onClick="return mV(\'Luk\',7,46);">Lu 7:46</a>).<P>(3) As a Medicine.<P>From early Egyptian literature down to late Arabic medical works, oil is mentioned as a valuable remedy. Many queer prescriptions contain olive oil as one of their ingredients. The good Samaritan used oil mingled with wine to dress the wounds of the man who fell among robbers (<a onClick="return mV(\'Mar\',6,13);">Mr 6:13</a>; <a onClick="return mV(\'Luk\',10,34);">Lu 10:34</a>.)<P>(4) As a Food.<P>Olive oil replaces butter to a large extent in the diet of the people of the Mediterranean countries. In Bible lands food is fried in it, it is added to stews, and is poured over boiled vegetables, such as beans, peas and lentils, and over salads, sour milk, cheese and other foods as a dressing. A cake is prepared from ordinary bread dough which is smeared with oil and sprinkled with herbs before baking (<a onClick="return mV(\'Lev\',2,4);">Le 2:4</a>). At times of fasting oriental Christians use only vegetable oils, usually olive oil, for cooking. For Biblical references to the use of oil as food see <a onClick="return mV(\'Num\',11,8);">Nu 11:8</a>; <a onClick="return mV(\'Deu\',7,13);">De 7:13</a>; <a onClick="return mV(\'Deu\',14,23);">14:23</a>; <a onClick="return mV(\'Deu\',32,13);">32:13</a>; <a onClick="return mV(\'1Ki\',17,12,14,16);">1Ki 17:12,14,16</a>; <a onClick="return mV(\'2Ki\',4,2,4,6);">2Ki 4:2,6,7</a>; <a onClick="return mV(\'1Ch\',12,40);">1Ch 12:40</a>; <a onClick="return mV(\'2Ch\',2,10,15);">2Ch 2:10,15</a>; <a onClick="return mV(\'Ezr\',3,7);">Ezr 3:7</a>; <a onClick="return mV(\'Pro\',21,17);">Pr 21:17</a>; <a onClick="return mV(\'Eze\',16,13,18);">Eze 16:13,18</a>; <a onClick="return mV(\'Hsa\',2,5,8,22);">Ho 2:5,8,22</a>; <a onClick="return mV(\'Hag\',2,12);">Hag 2:12</a>; <a onClick="return mV(\'Rev\',6,6);">Re 6:6</a>.<P>(5) As an Illuminant.<P>Olive oil until recent years was universally used for lighting purposes (see <a href="./study/isbe/search.html?string=LAMP">LAMP</a>). In Palestine are many homes where a most primitive form of lamp similar to those employed by the Israelites is still in use. The prejudice in favor of the exclusive use of olive oil for lighting holy places is disappearing. Formerly any other illuminant was forbidden (compare <a onClick="return mV(\'Exd\',25,6);">Ex 25:6</a>; <a onClick="return mV(\'Exd\',27,20);">27:20</a>; <a onClick="return mV(\'Exd\',35,8,,4,28);">35:8,14,28</a>; <a onClick="return mV(\'Exd\',39,37);">39:37</a>; <a onClick="return mV(\'Mat\',25,3,4,8);">Mt 25:3,4,8</a>).<P>(6) In Religious Rites.<P>(a) Consecration:<P>Consecration of officials or sacred things (<a onClick="return mV(\'Gen\',28,18);">Ge 28:18</a>; <a onClick="return mV(\'Gen\',35,14);">35:14</a>; <a onClick="return mV(\'Exd\',29,7,21);">Ex 29:7,21</a>ff; <a onClick="return mV(\'Lev\',2,1);">Le 2:1</a>ff; <a onClick="return mV(\'Num\',4,9);">Nu 4:9</a>ff; <a onClick="return mV(\'1Sa\',10,1);">1Sa 10:1</a>; <a onClick="return mV(\'1Sa\',16,1,13);">16:1,13</a>; <a onClick="return mV(\'2Sa\',1,21);">2Sa 1:21</a>; <a onClick="return mV(\'1Ki\',1,39);">1Ki 1:39</a>; <a onClick="return mV(\'2Ki\',9,1,3,6);">2Ki 9:1,3,6</a>; <a onClick="return mV(\'Psa\',89,20);">Ps 89:20</a>): This was adopted by the early Christians in their ceremonies (<a onClick="return mV(\'Jam\',5,14);">Jas 5:14</a>), and is still used in the consecration of crowned rulers and church dignitaries.<P>(b) Offerings:<P>Offerings, votive and otherwise: The custom of making offerings of oil to holy places still survives in oriental religions. One may see burning before the shrines along a Syrian roadside or in the churches, small lamps whose supply of oil is kept renewed by pious adherents. In Israelite times oil was used in the meal offering, in the consecration offerings, offerings of purification from leprosy, etc. (<a onClick="return mV(\'Exd\',29,2);">Ex 29:2</a>; <a onClick="return mV(\'Exd\',40,9);">40:9</a>ff; <a onClick="return mV(\'Lev\',2,2);">Le 2:2</a>ff; <a onClick="return mV(\'Num\',4,9);">Nu 4:9</a>ff; <a onClick="return mV(\'Deu\',18,4);">De 18:4</a>; <a onClick="return mV(\'1Ch\',9,29);">1Ch 9:29</a>; <a onClick="return mV(\'2Ch\',31,5);">2Ch 31:5</a>; <a onClick="return mV(\'Neh\',10,37,39);">Ne 10:37,39</a>; <a onClick="return mV(\'Neh\',13,5,12);">13:5,12</a>; <a onClick="return mV(\'Eze\',16,18,19);">Eze 16:18,19</a>; <a onClick="return mV(\'Eze\',45,\'1-\');">45</a>; <a onClick="return mV(\'Eze\',46,\'1-\');">46</a>; <a onClick="return mV(\'Mic\',6,7);">Mic 6:7</a>).<P>(c) Burials:<P>In connection with the burial of the dead: Egyptian papyri mention this use. In the Old Testament no direct mention is made of the custom. Jesus referred to it in connection with His own burial (<a onClick="return mV(\'Mat\',26,12);">Mt 26:12</a>; <a onClick="return mV(\'Mar\',14,\'3-8\');">Mr 14:3-8</a>; <a onClick="return mV(\'Luk\',23,56);">Lu 23:56</a>; <a onClick="return mV(\'Jhn\',12,\'3-8\');">Joh 12:3-8</a>; <a onClick="return mV(\'Jhn\',19,40);">19:40</a>).<P>4. Figurative Uses:<P>Abundant oil was a figure of general prosperity (<a onClick="return mV(\'Deu\',32,13);">De 32:13</a>; <a onClick="return mV(\'Deu\',33,24);">33:24</a>; <a onClick="return mV(\'2Ki\',18,32);">2Ki 18:32</a>; <a onClick="return mV(\'Job\',29,6);">Job 29:6</a>; <a onClick="return mV(\'Joe\',2,19,24;">Joe 2:19,24</a>). Languishing of the oil indicated general famine (<a onClick="return mV(\'Joe\',1,10);">Joe 1:10</a>; <a onClick="return mV(\'Hag\',1,11);">Hag 1:11</a>). Joy is described as the oil of joy (<a onClick="return mV(\'Isa\',61,3);">Isa 61:3</a>), or the oil of gladness (<a onClick="return mV(\'Psa\',45,7);">Ps 45:7</a>; <a onClick="return mV(\'Hbr\',1,9);">Heb 1:9</a>). Ezekiel prophesies that the rivers shall run like oil, i.e. become viscous (<a onClick="return mV(\'Eze\',32,14);">Eze 32:14</a>). Words of deceit are softer than oil (<a onClick="return mV(\'Psa\',55,21);">Ps 55:21</a>; <a onClick="return mV(\'Pro\',5,3);">Pr 5:3</a>). Cursing becomes a habit with the wicked as readily as oil soaks into bones (<a onClick="return mV(\'Psa\',109,18);">Ps 109:18</a>). Excessive use of oil indicates wastefulness (<a onClick="return mV(\'Pro\',21,17);">Pr 21:17</a>), while the saving of it is a characteristic of the wise (<a onClick="return mV(\'Pro\',21,20);">Pr 21:20</a>). Oil was carried into Egypt, i.e. a treaty was made with that country (<a onClick="return mV(\'Hsa\',12,1);">Ho 12:1</a>).``133';
isbe[6522]='Oil Press``<a href="./study/isbe/search.html?string=OIL">OIL</a>; <a href="./study/isbe/search.html?string=WINE+PRESS">WINE PRESS</a>`1';
isbe[6523]='Oil Tree`oil tre (\'ets shemen (<a onClick="return mV(\'Isa\',41,19);">Isa 41:19</a>), margin "oleaster," in <a onClick="return mV(\'Neh\',8,15);">Ne 8:15</a>, translated "wild olive," the King James Version "pine"; \'atse shemen, in <a onClick="return mV(\'1Ki\',6,23,31,32);">1Ki 6:23,31,32</a>, translated "olive wood"): The name "oleaster" used to be applied to the wild olive, but now belongs to quite another plant, the silver-berry, Eleagnus hortensis (Natural Order Elaeagnaceae), known in Arabic as Zeizafan. It is a pretty shrub with sweet-smelling white flowers and silver-grey-green leaves. It is difficult to see how all the three references can apply to this tree; it will suit the first two, but this small shrub would never supply wood for carpentry work such as that mentioned in 1 Kings, hence, the translation "olive wood." On the other hand, in the reference in <a onClick="return mV(\'Neh\',8,15);">Ne 8:15</a>, olive branches are mentioned just before, so the translation "wild olive" (the difference being too slight) is improbable. Post suggests the translation of \'ets shemen by <a href="./study/isbe/search.html?string=PINE">PINE</a> (which see), which if accepted would suit all the requirements.``117';
isbe[6524]='Oil, Anointing`(shemen hamishchah): This holy oil, the composition of which is described in <a onClick="return mV(\'Exd\',30,\'22-33\');">Ex 30:22-33</a>, was designed for use in the anointing of the tabernacle, its furniture and vessels, the altar and laver, and the priest, that being thus consecrated, they might be "most holy." It was to be "a holy anointing oil" unto Yahweh throughout all generations (<a onClick="return mV(\'Exd\',30,31);">30:31</A>). On its uses, compare <a onClick="return mV(\'Exd\',37,29);">Ex 37:29</a>; <a onClick="return mV(\'Lev\',8,12);">Le 8:12</a>; <a onClick="return mV(\'Lev\',10,7);">10:7</a>; <a onClick="return mV(\'Lev\',21,10);">21:10</a>. The care of this holy oil was subsequently entrusted to Eleazar (<a onClick="return mV(\'Num\',4,16);">Nu 4:16</a>); in later times it seems to have been prepared by the sons of the priests (<a onClick="return mV(\'1Ch\',9,30);">1Ch 9:30</a>). There is a figurative allusion to the oil on Aaron\'s head in <a onClick="return mV(\'Psa\',133,2);">Ps 133:2</a>.`<a href="./study/isbe/search.html?string=OIL">OIL</a>; <a href="./study/isbe/search.html?string=ANOINTING">ANOINTING</a>`132';
isbe[6525]='Oil, Beaten`(<a onClick="return mV(\'Exd\',27,20);">Ex 27:20</a>; <a onClick="return mV(\'Lev\',24,2);">Le 24:2</a>; <a onClick="return mV(\'Num\',28,5);">Nu 28:5</a>).`<a href="./study/isbe/search.html?string=OIL">OIL</a>; <a href="./study/isbe/search.html?string=CANDLESTICK,+THE+GOLDEN">CANDLESTICK, THE GOLDEN</a>`1';
isbe[6526]='Oil, Holy``<a href="./study/isbe/search.html?string=OIL">OIL</a>; <a href="./study/isbe/search.html?string=ANOINTING">ANOINTING</a>`1';
isbe[6527]='Oil, Olive``<a href="./study/isbe/search.html?string=OIL">OIL</a>; <a href="./study/isbe/search.html?string=OLIVE+TREE">OLIVE TREE</a>`1';
isbe[6528]='Oil-Making``<a href="./study/isbe/search.html?string=CRAFTS">CRAFTS</a>`1';
isbe[6529]='Ointment`oint\'-ment: The present use of the word "ointment" is to designate a thick unguent of buttery or tallow-like consistency. the King James Version in frequent instances translates shemen or meshach (see <a onClick="return mV(\'Exd\',30,25);">Ex 30:25</a>) "ointment" where a perfumed oil seemed to be indicated. the American Standard Revised Version has consequently substituted the word "oil" in most of the passages. Merqachah is rendered "ointment" once in the Old Testament (<a onClick="return mV(\'Job\',41,31);">Job 41:31 (Hebrew 41:23)</a>). The well-known power of oils and fats to absorb odors was made use of by the ancient perfumers. The composition of the holy anointing oil used in the tabernacle worship is mentioned in <a onClick="return mV(\'Exd\',30,\'23-25\');">Ex 30:23-25</a>. Olive oil formed the base. This was scented with "flowing myrrh...sweet cinnamon...sweet calamus...and...cassia." The oil was probably mixed with the above ingredients added in a powdered form and heated until the oil had absorbed their odors and then allowed to stand until the insoluble matter settled, when the oil could be decanted. Olive oil, being a non-drying oil which does not thicken readily, yielded an ointment of oily consistency. This is indicated by <a onClick="return mV(\'Psa\',133,2);">Ps 133:2</a>, where it says that the precious oil ran down on Aaron\'s beard and on the collar of his outer garment. Anyone attempting to make the holy anointing oil would be cut off from his people (<a onClick="return mV(\'Exd\',30,33);">Ex 30:33</a>). The scented oils or ointments were kept in jars or vials (not boxes) made of alabaster. These jars are frequently found as part of the equipment of ancient tombs.<P>The word translated "ointment" in the New Testament is muron, "myrrh." This would indicate that myrrh, an aromatic gum resin, was the substance commonly added to the oil to give it odor. In <a onClick="return mV(\'Luk\',7,46);">Lu 7:46</a> both kinds of oil are mentioned, and the verse might be paraphrased thus: My head with common oil thou didst not anoint; but she hath anointed my feet with costly scented oil.`<a href="./study/isbe/search.html?string=ANOINTING">ANOINTING</a>; <a href="./study/isbe/search.html?string=OIL">OIL</a>`133';
isbe[6530]='Olamus`ol\'-a-mus (Olamos): One of the Israelites who had taken a "strange wife" (1Esdras 9:30) equals "Meshullam" of <a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a>.``1';
isbe[6531]='Old`old.`<a href="./study/isbe/search.html?string=AGE,+OLD">AGE, OLD</a>`1';
isbe[6532]='Old Gate``<a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM</a>`1';
isbe[6533]='Old Man`(palaios, "old," "ancient"): A term thrice used by Paul (<a onClick="return mV(\'Rom\',6,6);">Ro 6:6</a>; <a onClick="return mV(\'Eph\',4,22);">Eph 4:22</a>; <a onClick="return mV(\'Col\',3,9);">Col 3:9</a>) to signify the unrenewed man, the natural man in the corruption of sin, i.e. sinful human nature before conversion and regeneration. It is theologically synonymous with "flesh" (<a onClick="return mV(\'Rom\',8,\'3-9\');">Ro 8:3-9</a>), which stands, not for bodily organism, but, for the whole nature of man (body and soul) turned away from God and devoted to self and earthly things.<P>The old man is "in the flesh"; the new man "in the Spirit." In the former "the works of the flesh" (<a onClick="return mV(\'Gal\',5,\'19-21\');">Ga 5:19-21</a>) are manifest; in the latter "the fruit of the Spirit" (<a onClick="return mV(\'Gal\',5,22,23);">Ga 5:22,23</a>). One is "corrupt according to the deceitful lusts"; the other "created in righteousness and true holiness" (<a onClick="return mV(\'Eph\',4,\'22-24\');">Eph 4:22-24</a> the King James Version).`<a href="./study/isbe/search.html?string=MAN,+NATURAL">MAN, NATURAL</a>; <a href="./study/isbe/search.html?string=MAN">MAN</a>`139';
isbe[6534]='Old Prophet, the`(nabhi\' \'echadh zaqen, "an old prophet" (<a onClick="return mV(\'1Ki\',13,11);">1Ki 13:11</a>), ha-nabhi\' ha-zaqen, "the old prophet" (<a onClick="return mV(\'1Ki\',13,29);">1Ki 13:29</a>)):<P>1. The Narrative:<P>The narrative of <a onClick="return mV(\'1Ki\',13,\'11-32\');">1Ki 13:11-32</a>, in which the old prophet is mentioned, is part of a larger account telling of a visit paid to Bethel by "a man of God" from Judah. The Judean prophet uttered a curse upon the altar erected there by Jeroboam I. When the king attempted to use force against him, the prophet was saved by divine intervention; the king then invited him to receive royal hospitality, but he refused because of a command of God to him not to eat or drink there. The Judean then departed (<a onClick="return mV(\'1Ki\',13,\'1-10\');">13:1-10</A>). An old prophet who lived in Bethel heard of the stranger\'s words, and went after him and offered him hospitality. This offer too was refused. But when the old prophet resorted to falsehood and pleaded a divine command on the subject, the Judean returned with him. While at table the old prophet is given a message to declare that death will follow the Southerner\'s disobedience to the first command. A lion kills him on his way home. The old prophet hears of the death and explains it as due to disobedience to God; he then buries the dead body in his own grave and expresses a wish that he also at death should be buried in the same sepulcher.<P>2. Critical:<P>There are several difficulties in the text. In <a onClick="return mV(\'1Ki\',13,11);">1Ki 13:11</a>, the King James Version reads "his sons came" instead of "one of his sons came," and translation <a onClick="return mV(\'1Ki\',13,12);">1Ki 13:12b</a>: "And his sons shewed the way the man of God went." There is a gap in the Massoretic Text after the word "table" in <a onClick="return mV(\'1Ki\',13,20);">13:20</A>; and <a onClick="return mV(\'1Ki\',13,23);">13:23</a> should be translated, "And it came to pass after he had eaten bread and drunk water, that he saddled for himself the ass, and departed again" (following Septuagint, B with W. B. Stevenson, HDB, III, 594a, note).<P>Benzinger ("Die Bucher der Konige," Kurz. Hand-Komm. zum Altes Testament, 91) holds that we have here an example of a midrash, i.e. according to LOT, 529,"an imaginative development of a thought or theme suggested by Scripture, especially a didactic or homiletic exposition or an edifying religious story." <a onClick="return mV(\'2Ch\',24,27);">2Ch 24:27</a> refers to a "midhrash of the book of the kings," and <a onClick="return mV(\'2Ch\',13,22);">2Ch 13:22</a> to a "midrash of the prophet Iddo." In <a onClick="return mV(\'2Ch\',9,29);">2Ch 9:29</a> we have a reference to "the visions of Iddo the seer concerning Jeroboam the son of Nebat." Josephus names the Judean prophet Jadon (Ant., VIII, viii, 5), and so some would trace this narrative to the midrash of Iddo, which would be a late Jewish work. There is a trace of late Hebrew in <a onClick="return mV(\'1Ki\',13,3);">1Ki 13:3</a>, and evidence in several places of a later editing of the original narrative. Kittel and Benzinger think it possible that the section may be based on a historical incident. If the narrative is historical in the main, the mention of Josiah by name in <a onClick="return mV(\'1Ki\',13,2);">13:2</A> may be a later insertion; if not historical, the prophecy there is ex eventu, and the whole section a midrash on <a onClick="return mV(\'2Ki\',23,\'15-20\');">2Ki 23:15-20</a>.<P>3. Central Truths:<P>(1) Several questions are suggested by the narrative, but in putting as well as in answering these questions, it must be remembered that the old prophet himself, as has been pointed out, is not the chief character of the piece. Hence, it is a little pointless to ask what became of the old prophet, or whether he was not punished for his falsehood. The passage should be studied, like the parables of Jesus, with an eye on the great central truth, which is, here, that God punishes disobedience even in "a man of God." It is not inconsistent with this to regard the old prophet as an example of "Satan fashioning himself into an angel of light" (<a onClick="return mV(\'2Cr\',11,14);">2Co 11:14</a>), or of the beast which "had two horns like unto a lamb" (<a onClick="return mV(\'Rev\',13,11);">Re 13:11</a>).<P>(2) It must also be remembered that the false prophets of the Old Testament are called prophets in spite of their false prophecies. So here the old prophet in spite of his former lie is given a divine message to declare that death will follow the other\'s disobedience.<P>(3) One other question suggests itself, and demands an answer. Why did the old prophet make the request that at death he should be buried in the same grave as the Judean (<a onClick="return mV(\'1Ki\',13,31);">1Ki 13:31</a>)? The answer is implied in <a onClick="return mV(\'1Ki\',13,32);">1Ki 13:32</a>, and is more fully given in <a onClick="return mV(\'2Ki\',23,\'15-20\');">2Ki 23:15-20</a>, where King Josiah defiles the graves of the prophets at Bethel. On seeing a "monument" or grave-stone by one of the graves, he inquires what it is, and is told that it marks the grave of the prophet from Judah. Thereupon he orders that his bones be not disturbed. With these the bones of the old prophet escape. Perhaps no clearer instance of a certain kind of meanness exists in the Old Testament. The very man who has been the cause of another\'s downfall and ruin is base enough to plan his own escape under cover of the virtues of his victim. And the parallels in modern life are many.``149';
isbe[6535]='Old Testament``<a href="./study/isbe/search.html?string=TEXT+OF+THE+OLD+TESTAMENT">TEXT OF THE OLD TESTAMENT</a>`1';
isbe[6536]='Old Testament Canon``<a href="./study/isbe/search.html?string=CANON+OF+THE+OLD+TESTAMENT">CANON OF THE OLD TESTAMENT</a>`1';
isbe[6537]='Old Testament Languages``<a href="./study/isbe/search.html?string=LANGUAGES+OF+THE+OLD+TESTAMENT">LANGUAGES OF THE OLD TESTAMENT</a>`1';
isbe[6538]='Oleaster`o-le-as\'-ter (<a onClick="return mV(\'Isa\',41,19);">Isa 41:19</a> the Revised Version margin).`<a href="./study/isbe/search.html?string=OIL+TREE">OIL TREE</a>`1';
isbe[6539]='Olive``<a href="./study/isbe/search.html?string=OLIVE+TREE">OLIVE TREE</a>`1';
isbe[6540]='Olive Berries`ber\'-iz.`<a href="./study/isbe/search.html?string=OLIVE+TREE">OLIVE TREE</a>`1';
isbe[6541]='Olive Tree`ol\'-iv tre (zayith, a word occurring also in Aramaic, Ethiopic and Arabic; in the last it means "olive oil," and zaitun, "the olive tree"; elaia):<P>1. The Olive Tree:<P>The olive tree has all through history been one of the most characteristic, most valued and most useful of trees in Palestine. It is only right that it is the first named "king" of the trees (<a onClick="return mV(\'Jdg\',9,8,9);">Jud 9:8,9</a>). When the children of Israel came to the land they acquired olive trees which they planted not (<a onClick="return mV(\'Deu\',6,11);">De 6:11</a>; compare <a onClick="return mV(\'Jos\',24,13);">Jos 24:13</a>). The cultivation of the olive goes back to the earliest times in Canaan. The frequent references in the Bible, the evidences (see 4 below) from archaeology and the important place the product of this tree has held in the economy of the inhabitants of Syria make it highly probable that this land is the actual home of the cultivated olive. The wild olive is indigenous there. The most fruitful trees are the product of bare and rocky ground (compare <a onClick="return mV(\'Deu\',32,13);">De 32:13</a>) situated preferably at no great distance from the sea. The terraced hills of Palestine, where the earth lies never many inches above the limestone rocks, the long rainless summer of unbroken sunshine, and the heavy "clews" of the autumn afford conditions which are extraordinarily favorable to at least the indigenous olive.<P>The olive, Olea Europaea (Natural Order Oleaceae), is a slow-growing tree, requiring years of patient labor before reaching full fruitfulness. Its growth implies a certain degree of settlement and peace, for a hostile army can in a few days destroy the patient work of two generations. Possibly this may have something to do with its being the emblem of peace. Enemies of a village or of an individual often today carry out revenge by cutting away a ring of bark from the trunks of the olives, thus killing the trees in a few months. The beauty of this tree is referred to in <a onClick="return mV(\'Jer\',11,16);">Jer 11:16</a>; <a onClick="return mV(\'Hsa\',14,6);">Ho 14:6</a>, and its fruitfulness in <a onClick="return mV(\'Psa\',128,3);">Ps 128:3</a>. The characteristic olive-green of its foliage, frosted silver below and the twisted and gnarled trunks<6B>often hollow in the center<65>are some of the most picturesque and constant signs of settled habitations. In some parts of the land large plantations occur: the famous olive grove near Beirut <span class="noTag">is</span> 5 miles square; there are also fine, ancient trees in great numbers near Bethlehem.<P>In starting an oliveyard the fellah not infrequently plants young wild olive trees which grow plentifully over many parts of the land, or he may grow from cuttings. When the young trees are 3 years old they are grafted from a choice stock and after another three or four years they may commence to bear fruit, but they take quite a decade more before reaching full fruition. Much attention is, however, required. The soil around the trees must be frequently plowed and broken up; water must be conducted to the roots from the earliest rain, and the soil must be freely enriched with a kind of marl known in Arabic as chuwwarah. If neglected, the older trees soon send up a great many shoots from the roots all around the parent stem (perhaps the idea in <a onClick="return mV(\'Psa\',128,3);">Ps 128:3</a>); these must be pruned away, although, should the parent stem decay, some of these may be capable of taking its place. Being, however, from the root, below the original point of grafting, they are of the wild olive type<70>with smaller, stiffer leaves and prickly stem<65>and need grafting before they are of use. The olive tree furnishes a wood valuable for many forms of carpentry, and in modern Palestine is extensively burnt as fuel.<P>2. The Fruit:<P>The olive is in flower about May; it produces clusters of small white flowers, springing from the axils of the leaves, which fall as showers to the ground (<a onClick="return mV(\'Job\',15,33);">Job 15:33</a>). The first olives mature as early as September in some places, but, in the mountain districts, the olive harvest is not till November or even December. Much of the earliest fruit falls to the ground and is left by the owner ungathered until the harvest. The trees are beaten with long sticks (<a onClick="return mV(\'Deu\',24,20);">De 24:20</a>), the young folks often climbing into the branches to reach the highest fruit, while the women and older girls gather up the fruit from the ground. The immature fruit left after such an ingathering is described graphically in <a onClick="return mV(\'Isa\',17,6);">Isa 17:6</a>: "There shall be left therein gleanings, as the shaking (margin "beating") of an olive-tree, two or three berries in the top of the uppermost bough, four or five in the outmost branches of a fruitful tree." Such gleanings belonged to the poor (<a onClick="return mV(\'Deu\',24,20);">De 24:20</a>), as is the case today. Modern villages in Palestine allow the poor of even neighboring villages to glean the olives. The yield of an olive tree is very uncertain; a year of great fruitfulness may be followed by a very scanty crop or by a succession of such.<P>The olive is an important article of diet in Palestine. Some are gathered green and pickled in brine, after slight bruising, and others, the "black" olives, are gathered quite ripe and are either packed in salt or in brine. In both cases the salt modifies the bitter taste. They are eaten with bread.<P>More important commercially is the oil. This is sometimes extracted in a primitive way by crushing a few berries by hand in the hollow of a stone (compare <a onClick="return mV(\'Exd\',27,20);">Ex 27:20</a>), from which a shallow channel runs for the oil. It is an old custom to tread them by foot (<a onClick="return mV(\'Mic\',6,15);">Mic 6:15</a>).<P>3. Olive Oil:<P>Oil is obtained on a larger scale in one of the many varieties of oil mills. The berries are carried in baskets, by donkeys, to the mill, and they are crushed by heavy weights. A better class of oil can be obtained by collecting the first oil to come off separately, but not much attention is given to this in Palestine, and usually the berries are crushed, stones and all, by a circular millstone revolving upright round a central pivot. A plenteous harvest of oil was looked upon as one of God\'s blessings (<a onClick="return mV(\'Joe\',2,24);">Joe 2:24</a>; <a onClick="return mV(\'Joe\',3,13);">3:13</a>). That the "labor of the olive" should fail was one of the trials to faith in Yahweh (<a onClick="return mV(\'Hab\',3,17);">Hab 3:17</a>). Olive oil is extensively used as food, morsels of bread being dipped into it in eating; also medicinally (<a onClick="return mV(\'Luk\',10,34);">Lu 10:34</a>; <a onClick="return mV(\'Jam\',5,14);">Jas 5:14</a>). In ancient times it was greatly used for anointing the person (<a onClick="return mV(\'Psa\',23,5);">Ps 23:5</a>; <a onClick="return mV(\'Mat\',6,17);">Mt 6:17</a>). In Rome\'s days of luxury it was a common maxim that a long and pleasant life depended upon two fiuids<64>"wine within and oil without." In modern times this use of oil for the person is replaced by the employment of soap, which in Palestine is made from olive oil. In all ages this oil has been used for illumination (<a onClick="return mV(\'Mat\',25,3);">Mt 25:3</a>).<P>4. Greater Plenty of Olive Trees in Ancient Times:<P>Comparatively plentiful as olive trees are today in Palestine, there is abundant evidence that the cultivation was once much more extensive. "The countless rock-cut oil-presses and wine-presses, both within and without the walls of the city (of Gezer), show that the cultivation of the olive and vine was of much greater importance than it is anywhere in Palestine today....Excessive taxation has made olive culture unprofitable" ("Gezer Mem," PEF, II, 23). A further evidence of this is seen today in many now deserted sites which are covered with wild olive trees, descendants of large plantations of the cultivated tree which have quite disappeared.<P>5. Wild Olives:<P>Many of these spring from the old roots; others are from the fallen drupes. Isolated trees scattered over many parts of the land, especially in Galilee, are sown by the birds. As a rule the wild olive is but a shrub, with small leaves, a stem more or less prickly, and a small, hard drupe with but little or no oil. That a wild olive branch should be grafted into a fruitful tree would be a proceeding useless and contrary to Nature (<a onClick="return mV(\'Rom\',11,17,24);">Ro 11:17,24</a>). On the mention of "branches of wild olive" in <a onClick="return mV(\'Neh\',8,15);">Ne 8:15</a>.`<a href="./study/isbe/search.html?string=OIL+TREE">OIL TREE</a>`117';
isbe[6542]='Olive Yard`ol\'-iv yard.`<a href="./study/isbe/search.html?string=OLIVE+TREE">OLIVE TREE</a>`1';
isbe[6543]='Olive, Grafted``<a href="./study/isbe/search.html?string=OLIVE+TREE">OLIVE TREE</a>`1';
isbe[6544]='Olive, Wild`Figuratively used in <a onClick="return mV(\'Rom\',11,17,24);">Ro 11:17,24</a> for the Gentiles, grafted into "the good olive tree" of Israel.`<a href="./study/isbe/search.html?string=OLIVE+TREE">OLIVE TREE</a>`1';
isbe[6545]='Olives, Mount of`ol\'-ivz, (har ha-zethim (<a onClick="return mV(\'Zec\',14,4);">Zec 14:4</a>), ma\'aleh ha-zethim, "the ascent of the mount of Olives" (<a onClick="return mV(\'2Sa\',15,30);">2Sa 15:30</a>, the King James Version "the ascent of (mount) Olivet"); to oros ton elaion, "the Mount of Olives" (<a onClick="return mV(\'Mat\',21,1);">Mt 21:1</a>; <a onClick="return mV(\'Mat\',24,3);">24:3</a>; <a onClick="return mV(\'Mat\',26,30);">26:30</a>; <a onClick="return mV(\'Mar\',11,1);">Mr 11:1</a>; <a onClick="return mV(\'Mar\',13,3);">13:3</a>; <a onClick="return mV(\'Mar\',14,26);">14:26</a>; <a onClick="return mV(\'Luk\',19,37);">Lu 19:37</a>; <a onClick="return mV(\'Luk\',22,39);">22:39</a>; <a onClick="return mV(\'Jhn\',8,1);">Joh 8:1</a>), to oros to kaloumenon elaion, "the mount that is called Olivet" (<a onClick="return mV(\'Luk\',19,29);">Lu 19:29</a>; <a onClick="return mV(\'Luk\',21,37);">21:37</a>; in both references in the King James Version "the mount called (the mount) of Olives"), tou elaionos (<a onClick="return mV(\'Act\',1,12);">Ac 1:12</a>, English Versions of the Bible "Olivet" literally, "olive garden")):<P>1. Names<P>2. Situation and Extent<P>3. Old Testament Associations<P class="in15">(1) David\'s Escape from Absalom<P class="in15">(2) The Vision of Ezekiel<P class="in15">(3) The Vision of Zechariah<P>4. High Places<P>5. Olivet and Jesus<P>6. View of the City from Olivet<P>7. Churches and Ecclesiastical Traditions<P>LITERATURE<hr /><P>Olivet comes to us through the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) Oliverum, "an oliveyard."<P>1. Names:<P>Josephus frequently uses the expression "Mount of Olives" (e.g. Ant, VII, ix, 2; XX, viii, 6; BJ, V, ii, 3; xii, 2), but later Jewish writings give the name har ha-mishchah, "Mount of Oil"; this occurs in some manuscripts in <a onClick="return mV(\'2Ki\',23,13);">2Ki 23:13</a>, and the common reading har ha-mashchith, "Mount of Corruption," margin "destruction," may possibly be a deliberate alteration (see below). In later ages the Mount was termed "the mountain of lights," because here there used to be kindled at one time the first beacon light to announce throughout Jewry the appearance of the new moon.<P>To the natives of Palestine today it is usually known as Jebel et Tar ("mountain of the elevation," or "tower"), or, less commonly, as Jebel Tur ez zait ("mountain of the elevation of oil"). The name Jebel ez-zaitun ("Mount of Olives") is also well known. Early Arabic writers use the term Tur Zait, "Mount of Oil."<P>2. Situation and Extent:<P>The mountain ridge which lies east of Jerusalem leaves the central range near the valley of Sha\'phat and runs for about 2 miles due south. After culminating in the mountain mass on which lies the "Church of the Ascension," it may be considered as giving off two branches: one lower one, which runs south-southwest, forming the southern side of the Kidron valley, terminating at the Wady en Nar, and another, higher one, which slopes eastward and terminates a little beyond el-\'Azareyeh (modern Bethany). The main ridge is considerably higher than the site of ancient Jerusalem, and still retains a thick cap of the soft chalky limestone, mixed with flint, known variously as Nari and Ka\'kuli, which has been entirely denuded over the Jerusalem site (see <a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM, II, 1</a>). The flints were the cause of a large settlement of paleolithic man which occurred in prehistoric times on the northern end of the ridge, while the soft chalky stone breaks down to form a soil valuable for the cultivation of olives and other trees and shrubs. The one drawback to arboriculture upon this ridge is the strong northwest wind which permanently bends most trees toward the southeast, but affects the sturdy, slow-growing olive less than the quicker-growing pine. The eastern slopes are more sheltered. In respect of wind the Mount of Olives is far more exposed than the site of old Jerusalem.<P>The lofty ridge of Olivet is visible from far, a fact now emphasized by the high Russian tower which can be seen for many scores of miles on the east of the Jordan. The range presents, from such a point of view particularly, a succession of summits. Taking as the northern limit the dip which is crossed by the ancient Anathoth (\'anata) road, the most northerly summit is that now crowned by the house and garden of Sir John Gray Hill, 2,690 ft. above sea-level. This is sometimes incorrectly pointed out as Scopus, which lay farther to the northwest. A second sharp dip in the ridge separates this northern summit from the next, a broad plateau now occupied by the great Kaiserin Augusta Victoria Stiftung and grounds. The road makes a sharp descent into a valley which is traversed from west to east by an important and ancient road from Jerusalem, which runs eastward along the Wady er Rawabeh. South of this dip lies the main mass of the mountain, that known characteristically as the Olivet of ecclesiastical tradition. This mass consists of two principal summits and two subsidiary spurs. The northern of the two main summits is that known as Karem es Sayyad, "the vineyard of the hunter," and also as "Galilee," or, more correctly, as Viri Galilaei (see below, 7). It reaches a height of 2,723 ft. above the Mediterranean and is separated from the southern summit by a narrow neck traversed today by the carriage road. The southern summit, of practically the same elevation, is the traditional "Mount of the Ascension," and for several years has been distinguished by a lofty, though somewhat inartistic, tower erected by the Russians. The two subsidiary spurs referred to above are:<P>(1) a somewhat isolated ridge running southeast, upon which lies the squalid village of el \'Azareyeh<65>Bethany;<P>(2) a small spur running south, covered with grass, which is known as "the Prophets," on account of a remarkable 4th-century Christian tomb found there, which is known as "the tomb of the Prophets"<22>a spot much venerated by modern Jews.<P>A further extension of the ridge as Batn el Hawa, "the belly of the wind," or traditionally as "the Mount of Offence" (compare <a onClick="return mV(\'1Ki\',11,7);">1Ki 11:7</a>; <a onClick="return mV(\'2Ki\',23,13);">2Ki 23:13</a>), is usually included in the Mount of Olives, but its lower altitude<64>it is on a level with the temple-platform<72>and its position south of the city mark it off as practically a distinct hill. Upon its lower slopes are clustered the houses of Silwan (Siloam).<P>The notices of the Mount of Olives in the Old Testament are, considering its nearness to Jerusalem, remarkably scanty.<P>3. Old Testament Associations:<P>(1) David\'s Escape from Absalom:<P>David fleeing before his rebellious son Absalom (<a onClick="return mV(\'2Sa\',15,16);">2Sa 15:16</a>) crossed the Kidron and "went up by the ascent of the mount of Olives, and wept as he went up; and he had his head covered, and went barefoot: and all the people that were with him covered every man his head, and they went up, weeping as they went (<a onClick="return mV(\'2Sa\',15,30);">2Sa 15:30</a>)....And it came to pass, that, when David was come to the top of the ascent where he was wont to worship God, (m), behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head (<a onClick="return mV(\'2Sa\',15,32);">2Sa 15:32</a>). And when David was a little past the top of the ascent, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and a hundred clusters of raisins, and a hundred of summer fruits, and a bottle of wine" (<a onClick="return mV(\'2Sa\',16,1);">2Sa 16:1</a>).<P>It is highly probable that David\'s route to the wilderness was neither by the much-trodden Anathoth road nor over the summit of the mountain, but by the path running northeast from the city, which runs between the Viri Galilaei hill and that supporting the German Sanatorium and descends into the wilderness by Wady er Rawabi.<P>See <a href="./study/isbe/search.html?string=BAHURIM">BAHURIM</a>.<P>(2) The Vision of Ezekiel:<P>Ezekiel in a vision (<a onClick="return mV(\'Eze\',11,23);">11:23</A>) saw the glory of Yahweh go up from the midst of the city and stand "upon the mountain which is on the east side of the city" (compare <a onClick="return mV(\'1Ki\',43,2);">43:2</A>). In connection with this the Rabbi Janna records the tradition that the shekhinah stood 3 1/2 years upon Olivet, and preached, saying, "Seek ye the Lord while he may be found, call ye upon him while he is near"<22>a strange story to come from a Jewish source, suggesting some overt reference to Christ.<P>(3) The Vision of Zechariah:<P>In <a onClick="return mV(\'Zec\',14,4);">Zec 14:4</a> the prophet sees Yahweh in that day stand upon the Mount of Olives, "and the Mount of Olives shall be cleft in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south."<P>In addition to these direct references, Jewish tradition associates with this mount<6E>this "mount of Corruption"<22>the rite of the red heifer (<a onClick="return mV(\'Num\',19,\'1-\');">Nu 19</a>); and many authorities consider that this is also the mount referred to in <a onClick="return mV(\'Neh\',8,15);">Ne 8:15</a>, whence the people are directed to fetch olive branches, branches of wild olive, myrtle branches, palm branches and branches of thick trees to make their booths.<P>4. High Places:<P>It is hardly possible that a spot with such a wide outlook<6F>especially the marvelous view over the Jordan valley and Dead Sea to the lands of Ammon and Moab<61>should have been neglected in the days when Semitic religion crowned such spots with their sanctuaries. There is Old Testament evidence that there was a "high place" here. In the account of David\'s flight mention is made of the spot on the summit "where he was wont to worship God" (<a onClick="return mV(\'2Sa\',15,32);">2Sa 15:32</a> margin). This is certainly a reference to a sanctuary, and there are strong reasons for believing that this place may have been <a href="./study/isbe/search.html?string=NOB">NOB</a> (which see) (see <a onClick="return mV(\'1Sa\',21,1);">1Sa 21:1</a>; <a onClick="return mV(\'1Sa\',22,9,11,19);">22:9,11,19</a>; <a onClick="return mV(\'Neh\',11,32);">Ne 11:32</a>; but especially <a onClick="return mV(\'Isa\',10,32);">Isa 10:32</a>). This last reference seems to imply a site more commanding in its outlook over the ancient city than Ras el Musharif proposed by Driver, one at least as far south as the Anathoth road, or even that from Wady er Rawabi. But besides this we have the definite statement (<a onClick="return mV(\'1Ki\',11,7);">1Ki 11:7</a>): "Then did Solomon build a high place for Chemosh the abomination of Moab, in the mount that is before (i.e. east of) Jerusalem, and for Molech the abomination of the children of Ammon," and the further account that the "high places that were before (east of) Jerusalem, which were on the right hand (south) of the mount of corruption (margin "destruction") which Solomon the king of Israel had builded for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon, did the king (Josiah) defile" (<a onClick="return mV(\'2Ki\',23,13);">2Ki 23:13</a>). That these high places were somewhere upon what is generally recognized as the Mount of Olives, seems clear, and the most probable site is the main mass where are today the Christian sanctuaries, though Graetz and Dean Stanley favor the summit known as Viri Galilaei. It is the recognition of this which has kept alive the Jewish name "Mount of Corruption" for this mount to this day. The term Mons offensionis, given to the southeastern extension, south of the city, is merely an ecclesiastical tradidition going back to Quaresmius in the 17th century, which is repeated by Burckhardt (1823 AD).<P>5. Olivet and Jesus:<P>More important to us are the New Testament associations of this sacred spot. In those days the mountain must have been far different from its condition today. Titus in his siege of Jerusalem destroyed all the timber here as elsewhere in the environs, but before this the hillsides must have been clothed with verdure<72>oliveyards, fig orchards and palm groves, with myrtle and other shrubs. Here in the fresh breezes and among the thick foliage, Jesus, the country-bred Galilean, must gladly have taken Himself from the noise and closeness of the over-crowded city. It is to the Passion Week, with the exception of <a onClick="return mV(\'Jhn\',8,1);">Joh 8:1</a>, that all the incidents belong which are expressly mentioned as occurring on the Mount of Olives; while there would be a special reason at this time in the densely packed city, it is probable that on other occasions also our Lord preferred to stay outside the walls. Bethany would indeed appear to have been His home in Judea, as Capernaum was in Galilee. Here we read of Him as staying with Mary and Martha (<a onClick="return mV(\'Luk\',10,\'38-42\');">Lu 10:38-42</a>); again He comes to Bethany from the wilderness road from Jericho for the raising of Lazarus (<a onClick="return mV(\'Jhn\',11,\'1-\');">Joh 11</a>), and later He is at a feast, six days before the Passover (<a onClick="return mV(\'Jhn\',12,1);">Joh 12:1</a>), at the house of Simon (<a onClick="return mV(\'Mat\',26,\'6-12\');">Mt 26:6-12</a>; <a onClick="return mV(\'Mar\',14,\'3-9\');">Mr 14:3-9</a>; <a onClick="return mV(\'Jhn\',12,\'1-9\');">Joh 12:1-9</a>). The Mount of Olives is expressly mentioned in many of the events of the Passion Week. He approached Jerusalem, "unto Bethphage and Bethany, at the mount of Olives" (<a onClick="return mV(\'Mar\',11,1);">Mr 11:1</a>; <a onClick="return mV(\'Mat\',21,1);">Mt 21:1</a>; <a onClick="return mV(\'Luk\',19,29);">Lu 19:29</a>); over a shoulder of this mount<6E>very probably by the route of the present Jericho carriage road<61>He made His triumphal entry to the city (<a onClick="return mV(\'Mat\',21,\'1-\');">Mt 21</a>; <a onClick="return mV(\'Mar\',11,\'1-\');">Mr 11</a>; <a onClick="return mV(\'Luk\',19,\'1-\');">Lu 19</a>), and on this road, when probably the full sight of the city first burst into view, He wept over Jerusalem (<a onClick="return mV(\'Luk\',19,41);">Lu 19:41</a>). During all that week "every day he was teaching in the temple; and every night he went out, and lodged in the mount that is called Olivet" (<a onClick="return mV(\'Luk\',21,37);">Lu 21:37</a>)<29>the special part of the mount being Bethany (<a onClick="return mV(\'Mat\',21,17);">Mt 21:17</a>; <a onClick="return mV(\'Mar\',11,11);">Mr 11:11</a>). It was on the road from Bethany that He gave the sign of the withering of the fruitless fig tree (<a onClick="return mV(\'Mat\',21,\'17-19\');">Mt 21:17-19</a>; <a onClick="return mV(\'Mar\',11,\'12-14\');">Mr 11:12-14</a>,<a onClick="return mV(\'Mar\',11,\'20-24\');">20-24</a>), and "as he sat on the mount of Olives" (<a onClick="return mV(\'Mat\',24,3);">Mt 24:3</a>f; <a onClick="return mV(\'Mar\',13,3);">Mr 13:3</a>f) Jesus gave His memorable sermon with the doomed city lying below Him.<P>On the lower slopes of Olivet, in the Garden of Gethsemane (see <a href="./study/isbe/search.html?string=GETHSEMANE">GETHSEMANE</a>), Jesus endured His agony, the betrayal and arrest, while upon one of its higher points<74>not, as tradition has it, on the inhabited highest summit, but on the secluded eastern slopes "over against Bethany" (<a onClick="return mV(\'Luk\',24,\'50-52\');">Lu 24:50-52</a>)<29>He took leave of His disciples (compare <a onClick="return mV(\'Act\',1,12);">Ac 1:12</a>).<P>6. View of the City from Olivet:<P>The view of Jerusalem from the Mount of Olives must ever be one of the most striking impressions which any visitor to Jerusalem carries away with him. It has been described countless times. It is today a view but of ruin and departed glory compared with that over which Jesus wept. A modern writer with historic imagination has thus graphically sketched the salient features of that sight:<P>"We are standing on the road from Bethany as it breaks round the Mount of Olives and on looking northwest this is what we see....There spreads a vast stone stage, almost rectangular, some 400 yards. North and south by 300 east and west, held up above Ophel and the Kidron valley by a high and massive wall, from 50 to 150 ft. and more in height, according to the levels of the rock from which it rises. Deep cloisters surround this platform on the inside of the walls....Every gate has its watch and other guards patrol the courts. The crowds, which pour through the south gates upon the platform for the most part keep to the right; the exceptions, turning westward, are excommunicated or in mourning. But the crowd are not all Israelites. Numbers of Gentiles mingle with them; there are costumes and colors from all lands. In the cloisters sit teachers with groups of disciples about them. On the open pavement stand the booths of hucksters and money-changers; and from the north sheep and bullocks are being driven toward the Inner Sanctuary. This lies not in the center of the great platform, but in the northwest corner. It is a separately fortified, oblong enclosure; its high walls with their 9 gates rising from a narrow terrace at a slight elevation above the platform and the terrace encompassed by a fence within which none but Israelites may pass....Upon its higher western end rises a house \'like a lion broad in front and narrow behind.\'...From the open porch of this house stone steps descend to a great block of an altar perpetually smoking with sacrifices....Off the northwest of the Outer Sanctuary a castle (the Antonia) dominates the whole with its 4 lofty towers. Beyond...the Upper City rises in curved tiers like a theater, while all the lower slopes to the south are a crowded mass of houses, girded by the eastern wall of the city. Against that crowded background the sanctuary with its high house gleams white and fresh. But the front of the house, glittering with gold plates, is obscured by a column of smoke rising from the altar; and the Priests\' Court about the latter is colored by the slaughterers and sacrifices<65>a splash of red, as our imagination takes it, in the center of the prevailing white. At intervals there are bursts of music; the singing of psalms, the clash of cymbals and a great blare of trumpets, at which the people in their court in the Inner Sanctuary fall down and worship" (extracts from G.A. Smith\'s Jerusalem, II, 518-20).<P>7. Churches and Ecclesiastical Traditions:<P>To the Bible student the New Testament is the best guide to Olivet; tradition and "sites" only bewilder him. Once the main hilltop was a mass of churches. There was the "Church of the Ascension" to mark the spot whereby tradition (contrary to the direct statement of Luke) states that the Ascension occurred; now the site is marked by a small octagonal chapel, built in 1834, which is in the hands of the Moslems. There a "footprint of Christ" is shown in the rock. A large basilica of Helena was built over the place where it was said that Christ taught His disciples. In 1869 the Princess de Latour d\'Auvergne, learning that there was a Moslem tradition that this site was at a spot called el Battaniyeh south of the summit, here erected a beautiful church known as the Church of the Pater Noster and around the courtyard she had the Lord\'s Prayer inscribed in 32 languages. When the church was in course of erection certain fragments of old walls and mosaics were found, but, in 1911, as a result of a careful excavation of the site, the foundations of a more extensive mass of old buildings, with some beautiful mosaic in the baptistry, were revealed in the neighborhood; there is little doubt but that these foundations belonged to the actual Basilica of Helena. It is proposed to rebuild the church.<P>Mention has been made of the name Viri Galilaei or Galilee as given to the northern summit of the main mass of Olivet. The name "Mount Galilee" appears to have been first given to this hill early in the 4th century and in 1573 AD Rawolf explains the name by the statement that here was in ancient times a khan where the Galileans lodged who came up to Jerusalem. In 1620 Quaresmius applies the names "Galilee" and Viri Galilaei to this site and thinks the latter name may be due to its having been the spot where the two angels appeared and addressed the disciples as "Ye men of Galilee" (<a onClick="return mV(\'Act\',1,11);">Ac 1:11</a>). Attempts have been made, without much success, to maintain that this "Galilee" was the spot which our Lord intended (<a onClick="return mV(\'Mat\',28,10,16);">Mt 28:10,16</a>) to indicate to His disciples as the place of meeting.<P>The Russian enclosure includes a chapel, a lofty tower<65>from which a magnificent view is obtainable<6C>a hospice and a pleasant pine grove. Between the Russian buildings to the north and the Church of the Ascension lies the squalid village of et tur, inhabited by a peculiarly turbulent and rapacious crowd of Moslems, who prey upon the passing pilgrims and do much to spoil the sentiment of a visit to this sacred spot. It is possible it may be the original site of <a href="./study/isbe/search.html?string=BETHPHAGE">BETHPHAGE</a> (which see).<P>LITERATURE.<P>PEF, Memoirs, "Jerusalem" volume; G. A. Smith, Jerusalem; Robinson, BRP, I, 1838; Stanley, Sinai and Palestine; Baedeker\'s Palestine and Syria (by Socin and Bensinger); Tobler, Die Siloahquelle und der Oelberg, 1852; Porter, Murray\'s Palestine and Syria; R. Hofmann, Galilaea auf dem Oelberg, Leipzig, 1896; Schick, "The Mount of Olives," PEFS, 1889, 174-84; Warren, article "Mount of Olives," in HDB; Gauthier, in EB, under the word; Vincent (Pere), "The Tombs of the Prophets," Revue Biblique, 1901.``117';
isbe[6546]='Olivet`ol\'-i-vet.`<a href="./study/isbe/search.html?string=OLIVES+MOUNT+OF">OLIVES, MOUNT OF</a>`1';
isbe[6547]='Olympas`o-lim\'-pas (Olumpas): The name of a Roman Christian to whom Paul sent greetings (<a onClick="return mV(\'Rom\',16,15);">Ro 16:15</a>). Olympas is an abbreviated form of Olympiadorus. The joining in one salutation of the Christians mentioned in <a onClick="return mV(\'Rom\',16,15);">16:15</A> suggests that they formed by themselves a small community in the earliest Roman church.``1';
isbe[6548]='Olympius`o-lim\'-pi-us (Olumpios): An epithet of <a href="./study/isbe/search.html?string=JUPITER">JUPITER</a> or <a href="./study/isbe/search.html?string=ZEUS">ZEUS</a> (which see) from Mt. Olympus in Thessaly, where the gods held court presided over by Zeus. Antiochus Epiphanes, "who on God\'s altars dansed," insulted the Jewish religion by dedicating the temple of Jerusalem to Jupiter Olympius, 168 BC (2Macc 6:2; 1Macc 1:54ff).``1';
isbe[6549]='Omaerus`om-a-e\'-rus: the King James Version equals the Revised Version (British and American) "Ismaerus" (1Esdras 9:34).``1';
isbe[6550]='Omar`o\'-mar (omar, connected perhaps with \'amar, "speak"; Septuagint Oman or Omar): Grandson of Esau and son of Eliphaz in <a onClick="return mV(\'Gen\',36,11);">Ge 36:11</a>; <a onClick="return mV(\'1Ch\',1,36);">1Ch 1:36</a>; given the title "duke" or "chief" in <a onClick="return mV(\'Gen\',36,15);">Ge 36:15</a>.``1';
isbe[6551]='Omega`o\'-me-ga o-me\'-ga o-meg\'-a.`<a href="./study/isbe/search.html?string=ALPHA+AND+OMEGA">ALPHA AND OMEGA</a>`1';
isbe[6552]='Omens`o\'-menz.`<a href="./study/isbe/search.html?string=AUGURY">AUGURY</a>; <a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a>`1';
isbe[6553]='Omer`o\'-mer (\'omer): A dry measure, the tenth of an ephah, equal to about 7 1/2 pints.`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
isbe[6554]='Omnipotence`om-nip\'-o-tens:<P>1. Terms and Usage:<P>The noun "omnipotence" is not found in the English Bible, nor any noun exactly corresponding to it in the original Hebrew or Greek<P>The adjective "omnipotent" occurs in <a onClick="return mV(\'Rev\',19,6);">Re 19:6</a> the King James Version; the Greek for this, pantokrator, occurs also in <a onClick="return mV(\'2Cr\',6,18);">2Co 6:18</a>; <a onClick="return mV(\'Rev\',1,8);">Re 1:8</a>; <a onClick="return mV(\'Rev\',4,8);">4:8</a>; <a onClick="return mV(\'Rev\',11,17);">11:17</a>; <a onClick="return mV(\'Rev\',15,3);">15:3</a>; <a onClick="return mV(\'Rev\',16,7,14);">16:7,14</a>; <a onClick="return mV(\'Rev\',19,15);">19:15</a>; <a onClick="return mV(\'Rev\',21,22);">21:22</a> (in all of which the King James Version and the Revised Version (British and American) render "almighty"). It is also found frequently in the Septuagint, especially in the rendering of the divine names Yahweh tsebha\'oth and \'El Shadday. In pantokrator, the element of "authority," "sovereignty," side by side with that of "power," makes itself more distinctly felt than it does to the modern ear in "omnipotent," although it is meant to be included in the latter also. Compare further ho dunatos, in <a onClick="return mV(\'Luk\',1,49);">Lu 1:49</a>.<P>2. Inherent in Old Testament Names of God:<P>The formal conception of omnipotence as worked out in theology does not occur in the Old Testament. The substance of the idea is conveyed in various indirect ways. The notion of "strength" is inherent in the Old Testament conception of God from the beginning, being already represented in one of the two divine names inherited by Israel from ancient Semitic religion, the name \'El. According to one etymology it is also inherent in the other, the name \'Elohim, and in this case the plural form, by bringing out the fullness of power in God, would mark an approach to the idea of omnipotence.<P>In the patriarchal religion the conception of "might" occupies a prominent place, as is indicated by the name characteristic of this period, \'El Shadday; compare <a onClick="return mV(\'Gen\',17,1);">Ge 17:1</a>; <a onClick="return mV(\'Gen\',28,3);">28:3</a>; <a onClick="return mV(\'Gen\',35,11);">35:11</a>; <a onClick="return mV(\'Gen\',43,14);">43:14</a>; <a onClick="return mV(\'Gen\',48,3);">48:3</a>; <a onClick="return mV(\'Gen\',49,24,25);">49:24,25</a>; <a onClick="return mV(\'Exd\',6,3);">Ex 6:3</a>. This name, however, designates the divine power as standing in the service of His covenant-relation to the patriarchs, as transcending Nature and overpowering it in the interests of redemption.<P>Another divine name which signalizes this attribute is Yahweh tsebha\'oth, Yahweh of Hosts. This name, characteristic of the prophetic period, describes God as the King surrounded and followed by the angelic hosts, and since the might of an oriental king is measured by the splendor of his retinue, as of great, incomparable power, the King Omnipotent (<a onClick="return mV(\'Psa\',24,10);">Ps 24:10</a>; <a onClick="return mV(\'Isa\',2,12);">Isa 2:12</a>; <a onClick="return mV(\'Isa\',6,3,5);">6:3,5</a>; <a onClick="return mV(\'Isa\',8,13);">8:13</a>; <a onClick="return mV(\'Jer\',46,18);">Jer 46:18</a>; <a onClick="return mV(\'Mal\',1,14);">Mal 1:14</a>).<P>Still another name expressive of the same idea is \'Abhir, "Strong One," compounded with Jacob or Israel (<a onClick="return mV(\'Gen\',49,24);">Ge 49:24</a>; <a onClick="return mV(\'Psa\',132,2,5);">Ps 132:2,5</a>; <a onClick="return mV(\'Isa\',1,24);">Isa 1:24</a>; <a onClick="return mV(\'Isa\',49,26);">49:26</a>; <a onClick="return mV(\'Isa\',60,16);">60:16</a>). Further, \'El Gibbor, "God-Hero" (<a onClick="return mV(\'Isa\',9,6);">Isa 9:6</a> (of the Messiah); compare for the adjective gibbor, <a onClick="return mV(\'Jer\',20,11);">Jer 20:11</a>); and the figurative designation of God as Tsur, "Rock," occurring especially in the address to God in the Psalter (<a onClick="return mV(\'Isa\',30,29);">Isa 30:29</a>, the King James Version "Mighty One"). The specific energy with which the divine nature operates finds expression also in the name \'El Chay, "Living God," which God bears over against the impotent idols (<a onClick="return mV(\'1Sa\',17,26,36);">1Sa 17:26,36</a>; <a onClick="return mV(\'2Ki\',19,4,16);">2Ki 19:4,16</a>; <a onClick="return mV(\'Psa\',18,46);">Ps 18:46</a>; <a onClick="return mV(\'Jer\',23,36);">Jer 23:36</a>; <a onClick="return mV(\'Dan\',6,20,26);">Da 6:20,26</a>f). An anthropomorphic description of the power of God is in the figures of "hand," His "arm," His "finger."<P>3. Other Modes of Expression:<P>Some of the attributes of Yahweh have an intimate connection with His omnipotence. Under this head especially God\'s nature as Spirit and His holiness come under consideration. The representation of God as Spirit in the Old Testament does not primarily refer to the incorporealness of the divine nature, but to its inherent energy. The physical element underlying the conception of Spirit is that of air in motion, and in this at first not the invisibility but the force forms the point of comparison. The opposite of "Spirit" in this sense is "flesh," which expresses the weakness and impotence of the creature over against God (<a onClick="return mV(\'Isa\',2,22);">Isa 2:22</a>; <a onClick="return mV(\'Isa\',31,3);">31:3</a>).<P>The holiness of God in its earliest and widest sense (not restricted to the ethical sphere) describes the majestic, specifically divine character of His being, that which evokes in man religious awe. It is not a single attribute coordinated with others, but a peculiar aspect under which all the attributes can be viewed, that which renders them distinct from anything analogous in the creature (<a onClick="return mV(\'1Sa\',2,2);">1Sa 2:2</a>; <a onClick="return mV(\'Hsa\',11,9);">Ho 11:9</a>). In this way holiness becomes closely associated with the power of God, indeed sometimes becomes synonymous with divine power equals omnipotence (<a onClick="return mV(\'Exd\',15,11);">Ex 15:11</a>; <a onClick="return mV(\'Num\',20,12);">Nu 20:12</a>), and especially in Ezekiel, where God\'s "holy name" is often equivalent to His renown for power, hence, interchangeable with His "great name" (<a onClick="return mV(\'Eze\',36,\'20-24\');">Eze 36:20-24</a>). The objective Spirit as a distinct hypostasis and the executive of the Godhead on its one side also represents the divine power (<a onClick="return mV(\'Isa\',32,15);">Isa 32:15</a>; <a onClick="return mV(\'Mat\',12,28);">Mt 12:28</a>; <a onClick="return mV(\'Luk\',1,35);">Lu 1:35</a>; <a onClick="return mV(\'Luk\',4,14);">4:14</a>; <a onClick="return mV(\'Act\',10,38);">Ac 10:38</a>; <a onClick="return mV(\'Rom\',15,19);">Ro 15:19</a>; <a onClick="return mV(\'1Cr\',2,4);">1Co 2:4</a>).<P>4. Unlimited Extent of the Divine Power:<P>In all these forms of expression a great and specifically divine power is predicated of God. Statements in which the absolutely unlimited extent of this power is explicitly affirmed are rare. The reason, however, lies not in any actual restriction placed on this power, but in the concrete practical form of religious thinking which prevents abstract formulation of the principle. The point to be noticed is that no statement is anywhere made exempting aught from the reach of divine power. Nearest to a general formula come such statements as nothing is "too hard for Yahweh" (<a onClick="return mV(\'Gen\',18,14);">Ge 18:14</a>; <a onClick="return mV(\'Jer\',32,17);">Jer 32:17</a>); or "I know that thou canst do everything?" or "God...hath done whatever he pleased" (<a onClick="return mV(\'Psa\',115,3);">Ps 115:3</a>; <a onClick="return mV(\'Psa\',135,6);">135:6</a>), or, negatively, no one "can hinder" God, in carrying out His purpose (<a onClick="return mV(\'Isa\',43,13);">Isa 43:13</a>), or God\'s hand is not "waxed short" (<a onClick="return mV(\'Num\',11,23);">Nu 11:23</a>); in the New Testament: "With God all things are possible" (<a onClick="return mV(\'Mat\',19,26);">Mt 19:26</a>; <a onClick="return mV(\'Mar\',10,27);">Mr 10:27</a>; <a onClick="return mV(\'Luk\',18,27);">Lu 18:27</a>); "Nothing is impossible with God" (the Revised Version (British and American) "No word from God shall be void of power," <a onClick="return mV(\'Luk\',1,37);">Lu 1:37</a>). Indirectly the omnipotence of God is implied in the effect ascribed to faith (<a onClick="return mV(\'Mat\',17,20);">Mt 17:20</a> "Nothing shall be impossible unto you"; <a onClick="return mV(\'Mar\',9,23);">Mr 9:23</a> "All things are possible to him that believeth"), because faith puts the divine power at the disposal of the believer. On its subjective side the principle of inexhaustible power finds expression in <a onClick="return mV(\'Isa\',40,28);">Isa 40:28</a>: God is not subject to weariness. Because God is conscious of the unlimited extent of His resources nothing is marvelous in His eyes (<a onClick="return mV(\'Zec\',8,6);">Zec 8:6</a>).<P>5. Forms of Manifestation:<P>It is chiefly through its forms of manifestation that the distinctive quality of the divine power which renders it omnipotent becomes apparent. The divine power operates not merely in single concrete acts, but is comprehensively related to the world as such. Both in Nature and history, in creation and in redemption, it produces and controls and directs everything that comes to pass. Nothing in the realm of actual or conceivable things is withdrawn from it (<a onClick="return mV(\'Amo\',9,2,3);">Am 9:2,3</a>; <a onClick="return mV(\'Dan\',4,35);">Da 4:35</a>); even to the minutest and most recondite sequences of cause and effect it extends and masters all details of reality (<a onClick="return mV(\'Mat\',10,30);">Mt 10:30</a>; <a onClick="return mV(\'Luk\',12,7);">Lu 12:7</a>). There is no accident (<a onClick="return mV(\'1Sa\',6,9);">1Sa 6:9</a>; compare with <a onClick="return mV(\'1Sa\',6,12);">1Sa 6:12</a>; <a onClick="return mV(\'Pro\',16,33);">Pr 16:33</a>). It need not operate through second causes; it itself underlies all second causes and makes them what they are.<P>It is creative power producing its effect through a mere word (<a onClick="return mV(\'Gen\',1,3);">Ge 1:3</a>ff; <a onClick="return mV(\'Deu\',8,3);">De 8:3</a>; <a onClick="return mV(\'Psa\',33,9);">Ps 33:9</a>; <a onClick="return mV(\'Rom\',4,17);">Ro 4:17</a>; <a onClick="return mV(\'Hbr\',1,3);">Heb 1:3</a>; <a onClick="return mV(\'Hbr\',11,30);">11:30</a>). Among the prophets, especially Isaiah emphasizes this manner of the working of the divine power in its immediateness and suddenness (<a onClick="return mV(\'Isa\',9,8);">Isa 9:8</a>; <a onClick="return mV(\'Isa\',17,13);">17:13</a>; <a onClick="return mV(\'Isa\',18,\'4-6\');">18:4-6</a>; <a onClick="return mV(\'Isa\',29,5);">29:5</a>). All the processes of nature are ascribed to the causation of Yahweh (<a onClick="return mV(\'Job\',5,9);">Job 5:9</a>ff; <a onClick="return mV(\'Job\',9,5);">9:5</a>ff; <a onClick="return mV(\'Job\',38,\'1-\');">38</a>; <a onClick="return mV(\'Job\',38,\'1-\');"><a onClick="return mV(\'Job\',39,\'1-\');">39</a>; <a onClick="return mV(\'Isa\',40,12);">Isa 40:12</a>ff; <a onClick="return mV(\'Amo\',4,13);">Am 4:13</a>; <a onClick="return mV(\'Amo\',5,8,9);">5:8,9</a>; <a onClick="return mV(\'Amo\',9,5,6);">9:5,6</a>); especially God\'s control of the sea is named as illustrative of this (<a onClick="return mV(\'Psa\',65,7);">Ps 65:7</a>; <a onClick="return mV(\'Psa\',104,9);">104:9</a>; <a onClick="return mV(\'Isa\',50,2);">Isa 50:2</a>; <a onClick="return mV(\'Jer\',5,22);">Jer 5:22</a>; <a onClick="return mV(\'Jer\',31,35);">31:35</a>). The Old Testament seldom says "it rains" (<a onClick="return mV(\'Amo\',4,7);">Am 4:7</a>), but usually God causes it to rain (<a onClick="return mV(\'Lev\',26,4);">Le 26:4</a>; <a onClick="return mV(\'Deu\',11,17);">De 11:17</a>; <a onClick="return mV(\'1Sa\',12,17);">1Sa 12:17</a>; <a onClick="return mV(\'Job\',36,27);">Job 36:27</a>; <a onClick="return mV(\'Psa\',29,\'1-\');">Ps 29</a>; <a onClick="return mV(\'Psa\',65,\'1-\');">65</a>; <a onClick="return mV(\'Mat\',5,45);">Mt 5:45</a>; <a onClick="return mV(\'Act\',14,17);">Ac 14:17</a>).<P>The same is true of the processes of history. God sovereignly disposes, not merely of Israel, but of all other nations, even of the most powerful, e.g. the Assyrians, as His instruments for the accomplishment of His purpose (<a onClick="return mV(\'Amo\',1,1);">Am 1</A>-<a onClick="return mV(\'Amo\',2,1,2,3);">2:3</a>; <a onClick="return mV(\'Amo\',9,7);">9:7</a>; <a onClick="return mV(\'Isa\',10,5,15);">Isa 10:5,15</a>; <a onClick="return mV(\'Isa\',28,2);">28:2</a>; <a onClick="return mV(\'Isa\',45,1);">45:1</a>; <a onClick="return mV(\'Jer\',25,9);">Jer 25:9</a>; <a onClick="return mV(\'Jer\',27,6);">27:6</a>; <a onClick="return mV(\'Jer\',43,10);">43:10</a>). The prophets ascribe to Yahweh not merely relatively greater power than to the gods of the nations, but His power extends into the sphere of the nations, and the heathen gods are ignored in the estimate put upon His might (<a onClick="return mV(\'Isa\',31,3);">Isa 31:3</a>).<P>Even more than the sphere of Nature and history, that of redemption reveals the divine omnipotence, from the point of view of the supernatural and miraculous. Thus <a onClick="return mV(\'Exd\',15,\'1-\');">Ex 15</a> celebrates the power of Yahweh in the wonders of the exodus. It is God\'s exclusive prerogative to do wonders (<a onClick="return mV(\'Job\',5,9);">Job 5:9</a>; <a onClick="return mV(\'Job\',9,10);">9:10</a>; <a onClick="return mV(\'Psa\',72,18);">Ps 72:18</a>); He alone can make "a new thing" (<a onClick="return mV(\'Num\',16,30);">Nu 16:30</a>; <a onClick="return mV(\'Isa\',43,19);">Isa 43:19</a>; <a onClick="return mV(\'Jer\',31,22);">Jer 31:22</a>). In the New Testament the great embodiment of this redemptive omnipotence is the resurrection of believers (<a onClick="return mV(\'Mat\',22,29);">Mt 22:29</a>; <a onClick="return mV(\'Mar\',12,24);">Mr 12:24</a>) and specifically the resurrection of Christ (<a onClick="return mV(\'Rom\',4,17,21,24);">Ro 4:17,21,24</a>; <a onClick="return mV(\'Eph\',1,19);">Eph 1:19</a>); but it is evidenced in the whole process of redemption (<a onClick="return mV(\'Mat\',19,26);">Mt 19:26</a>; <a onClick="return mV(\'Mar\',10,27);">Mr 10:27</a>; <a onClick="return mV(\'Rom\',8,31);">Ro 8:31</a>; <a onClick="return mV(\'Eph\',3,7,20);">Eph 3:7,20</a>; <a onClick="return mV(\'1Pe\',1,5);">1Pe 1:5</a>; <a onClick="return mV(\'Rev\',11,17);">Re 11:17</a>).<P>6. Significance for Biblical Religion:<P>The significance of the idea may be traced along two distinct lines. On the one hand the divine omnipotence appears as a support of faith. On the other hand it is productlye of that specifically religious state of consciousness which Scripture calls "the fear of Yahweh." Omnipotence in God is that to which human faith addresses itself. In it lies the ground for assurance that He is able to save, as in His love that He is willing to save (<a onClick="return mV(\'Psa\',65,5,6);">Ps 65:5,6</a>; <a onClick="return mV(\'Psa\',72,18);">72:18</a>; <a onClick="return mV(\'Psa\',118,\'14-16\');">118:14-16</a>; <a onClick="return mV(\'Eph\',3,20);">Eph 3:20</a>).<P>As to the other aspect of its significance, the divine omnipotence in itself, and not merely for soteriological reasons, evokes a specific religious response. This is true, not only of the Old Testament, where the element of the fear of God stands comparatively in the foreground, but remains true also of the New Testament. Even in our Lord\'s teaching the prominence given to the fatherhood and love of God does not preclude that the transcendent majesty of the divine nature, including omnipotence, is kept in full view and made a potent factor in the cultivation of the religious mind (<a onClick="return mV(\'Mat\',6,9);">Mt 6:9</a>). The beauty of Jesus\' teaching on the nature of God consists in this, that He keeps the exaltation of God above every creature and His loving condescension toward the creature in perfect equilibrium and makes them mutually fructified by each other. Religion is more than the inclusion of God in the general altruistic movement of the human mind; it is a devotion at every point colored by the consciousness of that divine uniqueness in which God\'s omnipotence occupies a foremost place.<P>LITERATURE.<P>Oehler, Theologie des A T (3),131,139ff; Riehm, Alttestamentliche Theologie, 250ff; Dillmann, Handbuch der alttestamentlichen Theologie, 244; Davidson, Old Testament Theology, 163ff; Konig, Geschichte der alttestamentlichen Religion, 127, 135ff, 391, 475.`<a href="./study/isbe/search.html?string=GOD,+NAMES+OF">GOD, NAMES OF</a>; <a href="./study/isbe/search.html?string=GOD">GOD</a>`182';
isbe[6555]='Omnipresence`om-ni-prez\'-ens:<P>1. Non-Occurrence of the Term in Scripture:<P>Neither the noun "omnipresence" nor adjective "omnipresent" occurs in Scripture, but the idea that God is everywhere present is throughout presupposed and sometimes explicitly formulated. God\'s omnipresence is closely related to His omnipotence and omniscience: that He is everywhere enables Him to act everywhere and to know all things, and, conversely, through omnipotent action and omniscient knowledge He has access to all places and all secrets (compare <a onClick="return mV(\'Psa\',139,\'1-\');">Ps 139</a>). Thus conceived, the attribute is but the correlate of the monotheistic conception of God as the Infinite Creator, Preserver and Governor of the universe, immanent in His works as well as transcendent above them.<P>2. Philosophical and Popular Ideas of Omnipresence:<P>The philosophical idea of omnipresence is that of exemption from the limitations of space, subjectively as well as objectively; subjectively, in so far as space, which is a necessary form of all created consciousness in the sphere of sense-perception, is not thus constitutionally inherent in the mind of God; objectively, in so far as the actuality of space-relations in the created world imposes no limit upon the presence and operation of God. This metaphysical conception of transcendence above all space is, of course, foreign to the Bible, which in regard to this, as in regard to the other transcendent attributes, clothes the truth of revelation in popular language, and speaks of exemption from the limitations of space in terms and figures derived from space itself. Thus, the very term "omnipresence" in its two component parts "everywhere" and "present" contains a double inadequacy of expression, both the notion of "everywhere" and that of "presence" being spacial concepts. Another point, in regard to which the popular nature of the Scriptural teaching on this subject must be kept in mind, concerns the mode of the divine omnipresence. In treating the concept philosophically, it is of importance to distinguish between its application to the essence, to the activity, and to the knowledge of God. The Bible does not draw these distinctions in the abstract. Although sometimes it speaks of God\'s omnipresence with reference to the pervasive immanence of His being, it frequently contents itself with affirming the universal extent of God\'s power and knowledge (<a onClick="return mV(\'Deu\',4,39);">De 4:39</a>; <a onClick="return mV(\'Deu\',10,14);">10:14</a>; <a onClick="return mV(\'Psa\',139,\'6-16\');">Ps 139:6-16</a>; <a onClick="return mV(\'Pro\',15,3);">Pr 15:3</a>; <a onClick="return mV(\'Jer\',23,23,24);">Jer 23:23,24</a>; <a onClick="return mV(\'Amo\',9,2);">Am 9:2</a>).<P>3. Theories Denying Omnipresence of Being:<P>This observation has given rise to theories of a mere omnipresence of power or omnipresence by an act of will, as distinct from an omnipresence of being. But it is plain that in this antithetical form such a distinction is foreign to the intent of the Biblical statements in question. The writers in these passages content themselves with describing the practical effects of the attribute without reflecting upon the difference between this and its ontological aspect; the latter is neither affirmed nor denied. That no denial of the omnipresence of being is intended may be seen from <a onClick="return mV(\'Jer\',23,24);">Jer 23:24</a>, where in the former half of the verse the omnipresence of <a onClick="return mV(\'Jer\',23,23);">23:23</A> is expressed in terms of omniscience, while in the latter half the idea finds ontological expression. Similarly, in <a onClick="return mV(\'Psa\',139,\'1-\');">Ps 139</a>, compare verse <a onClick="return mV(\'Psa\',139,2);">2</A> with verses <a onClick="return mV(\'Psa\',139,7);">7</A>ff, and verses <a onClick="return mV(\'Psa\',139,13);">13</A>ff. As here, so in other passages the presence of God with His being in all space is explicitly affirmed (<a onClick="return mV(\'1Ki\',8,27);">1Ki 8:27</a>; <a onClick="return mV(\'2Ch\',2,6);">2Ch 2:6</a>; <a onClick="return mV(\'Isa\',66,1);">Isa 66:1</a>; <a onClick="return mV(\'Act\',17,28);">Ac 17:28</a>).<P>4. Denial of the Presence of the Idea in the Earlier Parts of the Old Testament:<P>Omnipresence being the correlate of monotheism, the presence of the idea in the earlier parts of the Old Testament is denied by all those who assign the development of monotheism in the Old Testament religion to the prophetic period from the 8th century onward. It is undoubtedly true that the earliest narratives speak very anthropomorphically of God\'s relation to space; they describe Him as coming and going in language such as might be used of a human person. But it does not follow from this that the writers who do so conceive of God\'s being as circumscribed by space. Where such forms of statement occur, not the presence of God in general, but His visible presence in theophany is referred to. If from the local element entering into the description God\'s subjection to the limitations of space were inferred, then one might with equal warrant, on the basis of the physical, sensual elements entering into the representation, impute to the writers the view that the divine nature is corporeal.<P>5. The Special Redemptive and Revelatory Presence of God:<P>The theophanic form of appearance does not disclose what God is ontologically in Himself, but merely how He condescends to appear and work for the redemption of His people. It establishes a redemptive and revelatory presence in definite localities, which does not, in the mind of the writer, detract from the divine omnipresence. Hence, it is not confined to one place; the altars built in recognition of it are in patriarchal history erected in several places and coexist as each and all offering access to the special divine presence. It is significant that already during the patriarchal period these theophanies and the altars connected with them are confined to the Holy Land. This shows that the idea embodied in them has nothing to do with a crude conception of the Deity as locally circumscribed, but marks the beginning of that gradual restoration of the gracious presence of God to fallen humanity, the completion of which forms the goal of redemption. Thus, God is said to dwell in the ark, in the tabernacle, on Mt. Zion (<a onClick="return mV(\'Num\',10,35);">Nu 10:35</a>; <a onClick="return mV(\'2Sa\',6,2);">2Sa 6:2</a>; <a onClick="return mV(\'2Ki\',19,15);">2Ki 19:15</a>; <a onClick="return mV(\'Psa\',3,4);">Ps 3:4</a>; <a onClick="return mV(\'Psa\',99,1);">99:1</a>); in the temple (<a onClick="return mV(\'1Ki\',8,\'1-\');">1Ki 8</a>; <a onClick="return mV(\'Psa\',20,2);">Ps 20:2</a>; <a onClick="return mV(\'Psa\',26,8);">26:8</a>; <a onClick="return mV(\'Psa\',46,5);">46:5</a>; <a onClick="return mV(\'Psa\',48,2);">48:2</a>; <a onClick="return mV(\'Isa\',8,18);">Isa 8:18</a>; <a onClick="return mV(\'Joe\',3,16,21);">Joe 3:16,21</a>; <a onClick="return mV(\'Amo\',1,2);">Am 1:2</a>); in the Holy Land (<a onClick="return mV(\'1Sa\',26,19);">1Sa 26:19</a>; <a onClick="return mV(\'Hsa\',9,3);">Ho 9:3</a>); in Christ (<a onClick="return mV(\'Jhn\',1,14);">Joh 1:14</a>; <a onClick="return mV(\'Jhn\',2,19);">2:19</a>; <a onClick="return mV(\'Col\',2,9);">Col 2:9</a>); in the church (<a onClick="return mV(\'Jhn\',14,23);">Joh 14:23</a>; <a onClick="return mV(\'Rom\',8,9,9);">Ro 8:9,11</a>; <a onClick="return mV(\'1Cr\',3,16);">1Co 3:16</a>; <a onClick="return mV(\'1Cr\',6,19);">6:19</a>; <a onClick="return mV(\'Eph\',2,21,22);">Eph 2:21,22</a>; <a onClick="return mV(\'Eph\',3,11);">3:11</a>; <a onClick="return mV(\'2Ti\',3,15);">2Ti 3:15</a>; <a onClick="return mV(\'Hbr\',10,21);">Heb 10:21</a>; <a onClick="return mV(\'1Pe\',2,5);">1Pe 2:5</a>); in the eschatological assembly of His people (<a onClick="return mV(\'Rev\',21,3);">Re 21:3</a>). In the light of the same principle must be interpreted the presence of God in heaven. This also is not to be understood as an ontological presence, but as a presence of specific theocratic manifestation (<a onClick="return mV(\'1Ki\',8,27);">1Ki 8:27</a>; <a onClick="return mV(\'Psa\',2,4);">Ps 2:4</a>; <a onClick="return mV(\'Psa\',11,4);">11:4</a>; <a onClick="return mV(\'Psa\',33,13);">33:13</a>ff; <a onClick="return mV(\'Psa\',104,3);">104:3</a>; <a onClick="return mV(\'Isa\',6,1);">Isa 6:1</a>ff; <a onClick="return mV(\'Isa\',63,15);">63:15</a>; <a onClick="return mV(\'Isa\',66,1);">66:1</a>; <a onClick="return mV(\'Hab\',2,20);">Hab 2:20</a>; <a onClick="return mV(\'Mat\',5,34);">Mt 5:34</a>; <a onClick="return mV(\'Mat\',6,9);">6:9</a>; <a onClick="return mV(\'Act\',7,48);">Ac 7:48</a>; <a onClick="return mV(\'Act\',17,28);">17:28</a>; <a onClick="return mV(\'Eph\',1,20);">Eph 1:20</a>; <a onClick="return mV(\'Hbr\',1,3);">Heb 1:3</a>). How little this is meant to exclude the presence of God elsewhere may be seen from the fact that the two representations, that of God\'s self-manifestation in heaven and in the earthly sanctuary, occur side by side (<a onClick="return mV(\'1Ki\',8,\'26-53\');">1Ki 8:26-53</a>; <a onClick="return mV(\'Psa\',20,\'2-6\');">Ps 20:2-6</a>; <a onClick="return mV(\'Amo\',9,6);">Am 9:6</a>). It has been alleged that the idea of God\'s dwelling in heaven marks a comparatively late attainment in the religion of Israel, of which in the pre-prophetic period no trace can as yet be discovered (so Stade, Bibl. Theol. des Altes Testament, I, 103, 104). There are, however, a number of passages in the Pentateuch bearing witness to the early existence of this belief (<a onClick="return mV(\'Gen\',11,\'1-9\');">Ge 11:1-9</a>; <a onClick="return mV(\'Gen\',19,24);">19:24</a>; <a onClick="return mV(\'Gen\',21,17);">21:17</a>; <a onClick="return mV(\'Gen\',22,11);">22:11</a>; <a onClick="return mV(\'Gen\',28,12);">28:12</a>). Yahweh comes, according to the belief of the earliest period, with the clouds (<a onClick="return mV(\'Exd\',14,19,20);">Ex 14:19,20</a>; <a onClick="return mV(\'Exd\',19,9,18);">19:9,18</a>; <a onClick="return mV(\'Exd\',24,15);">24:15</a>; <a onClick="return mV(\'Num\',11,25);">Nu 11:25</a>; <a onClick="return mV(\'Num\',12,5);">12:5</a>). That even in the opinion of the people Yahweh\'s local presence in an earthly sanctuary need not have excluded Him from heaven follows also from the unhesitating belief in His simultaneous presence in a plurality of sanctuaries. If it was not a question of locally circumscribed presence as between sanctuary and sanctuary, it need not have been as between earth and heaven (compare Gunkel, Genesis, 157).<P>6. Religious Significance:<P>Both from a generally religious and from a specifically soteriological point of view the omnipresence of God is of great practical importance for the religious life. In the former respect it contains the guaranty that the actual nearness of God and a real communion with Him may be enjoyed everywhere, even apart from the places hallowed for such purpose by a specific gracious self-manifestation (<a onClick="return mV(\'Psa\',139,\'5-10\');">Ps 139:5-10</a>). In the other respect the divine omnipresence assures the believer that God is at hand to save in every place where from any danger or foe His people need salvation (<a onClick="return mV(\'Isa\',43,2);">Isa 43:2</a>).<P>LITERATURE.<P>Oehler, Theologie des A T (3), 174ff; Riehm, Alttestamentliche Theologie, 262ff; Dillmann, Handbuch der alttestamentlichen Theologie, 246ff; Davidson, Old Testament Theology, 180ff; Konig, Geschichte der alttestamentlichen Religion, 197ff.``182';
isbe[6556]='Omniscience`om-nish\'-ens: The term does not occur in Scripture, either in its nominal or in its adjectival form.<P>1. Words and Usage:<P>In the Old Testament it is expressed in connection with such words as da\'ath, binah, tebhunah, chokhmah; also "seeing" and "hearing," "the eye" and "the ear" occur as figures for the knowledge of God, as "arm," "hand," "finger" serve to express His power. In the New Testament are found ginoskein, gnosis, eidenai, sophia, in the same connections.<P>2. Tacit Assumption and Explicit Affirmation:<P>Scripture everywhere teaches the absolute universality of the divine knowledge. In the historical books, although there is no abstract formula, and occasional anthropomorphic references to God\'staking knowledge of things occur (<a onClick="return mV(\'Gen\',11,5);">Ge 11:5</a>; <a onClick="return mV(\'Gen\',18,21);">18:21</a>; <a onClick="return mV(\'Deu\',8,3);">De 8:3</a>), none the less the principle is everywhere presupposed in what is related about God\'s cognizance of the doings of man, about the hearing of prayer, the disclosing of the future (<a onClick="return mV(\'1Sa\',16,7);">1Sa 16:7</a>; <a onClick="return mV(\'1Sa\',23,\'9-12\');">23:9-12</a>; <a onClick="return mV(\'1Ki\',8,39);">1Ki 8:39</a>; <a onClick="return mV(\'2Ch\',16,9);">2Ch 16:9</a>). Explicit affirmation of the principle is made in the Psalter, the Prophets, the chokhmah literature and in the New Testament. This is due to the increased internalizing of religion, by which its hidden side, to which the divine omniscience corresponds, receives greater emphasis (<a onClick="return mV(\'Job\',26,6);">Job 26:6</a>; <a onClick="return mV(\'Job\',28,24);">28:24</a>; <a onClick="return mV(\'Job\',34,22);">34:22</a>; <a onClick="return mV(\'Psa\',139,12);">Ps 139:12</a>; <a onClick="return mV(\'Psa\',147,4);">147:4</a>; <a onClick="return mV(\'Pro\',15,3,11);">Pr 15:3,11</a>; <a onClick="return mV(\'Isa\',40,26);">Isa 40:26</a>; <a onClick="return mV(\'Act\',1,24);">Ac 1:24</a>; <a onClick="return mV(\'Hbr\',4,13);">Heb 4:13</a>; <a onClick="return mV(\'Rev\',2,23);">Re 2:23</a>).<P>3. Extends to All Spheres:<P>This absolute universality is affirmed with reference to the various categories that comprise within themselves all that is possible or actual. It extends to God\'s own being, as well as to what exists outside of Him in the created world. God has perfect possession in consciousness of His own being. The unconscious finds no place in Him (<a onClick="return mV(\'Act\',15,18);">Ac 15:18</a>; <a onClick="return mV(\'1Jo\',1,5);">1Joh 1:5</a>). Next to Himself God knows the world in its totality. This knowledge extends to small as well as to great affairs (<a onClick="return mV(\'Mat\',6,8.32);">Mt 6:8,32</a>; <a onClick="return mV(\'Mat\',10,30);">10:30</a>); to the hidden heart and mind of man as well as to that which is open and manifest (<a onClick="return mV(\'Job\',11,11);">Job 11:11</a>; <a onClick="return mV(\'Job\',34,21,23);">34:21,23</a>; <a onClick="return mV(\'Psa\',14,2);">Ps 14:2</a>; <a onClick="return mV(\'Psa\',17,2);">17:2</a>ff; <a onClick="return mV(\'Psa\',33,\'13-18\');">33:13-18</a>; <a onClick="return mV(\'Psa\',102,19);">102:19</a>f; <a onClick="return mV(\'Psa\',139,\'1-4\');">139:1-4</a>; <a onClick="return mV(\'Pro\',5,21);">Pr 5:21</a>; <a onClick="return mV(\'Pro\',15,3);">15:3</a>; <a onClick="return mV(\'Isa\',29,15);">Isa 29:15</a>; <a onClick="return mV(\'Jer\',17,10);">Jer 17:10</a>; <a onClick="return mV(\'Amo\',4,13);">Am 4:13</a>; <a onClick="return mV(\'Luk\',16,15);">Lu 16:15</a>; <a onClick="return mV(\'Act\',1,24);">Ac 1:24</a>; <a onClick="return mV(\'1Th\',2,4);">1Th 2:4</a>; <a onClick="return mV(\'Hbr\',4,13);">Heb 4:13</a>; <a onClick="return mV(\'Rev\',2,23);">Re 2:23</a>). It extends to all the divisions of time, the past, present and future alike (<a onClick="return mV(\'Job\',14,17);">Job 14:17</a>; <a onClick="return mV(\'Psa\',56,8);">Ps 56:8</a>; <a onClick="return mV(\'Isa\',41,\'22-24\');">Isa 41:22-24</a>; <a onClick="return mV(\'Isa\',44,\'6-8\');">44:6-8</a>; <a onClick="return mV(\'Jer\',1,5);">Jer 1:5</a>; <a onClick="return mV(\'Hsa\',13,12);">Ho 13:12</a>; <a onClick="return mV(\'Mal\',3,16);">Mal 3:16</a>). It embraces that which is contingent from the human viewpoint as well as that which is certain (<a onClick="return mV(\'1Sa\',23,\'9-12\');">1Sa 23:9-12</a>; <a onClick="return mV(\'Mat\',11,22,23);">Mt 11:22,23</a>).<P>4. Mode of the Divine Knowledge:<P>Scripture brings God\'s knowledge into connection with His omnipresence. <a onClick="return mV(\'Psa\',139,\'1-\');">Ps 139</a> is the clearest expression of this. Omniscience is the omnipresence of cognition (<a onClick="return mV(\'Jer\',23,23);">Jer 23:23</a>). It is also closely related to God\'s eternity, for the latter makes Him in His knowledge independent of the limitations of time (<a onClick="return mV(\'Isa\',43,\'8-12\');">Isa 43:8-12</a>). God\'s creative relation to all that exists is represented as underlying His omniscience (<a onClick="return mV(\'Psa\',33,15);">Ps 33:15</a>; <a onClick="return mV(\'Psa\',97,9);">97:9</a>; <a onClick="return mV(\'Psa\',139,13);">139:13</a>; <a onClick="return mV(\'Isa\',29,15);">Isa 29:15</a>). His all-comprehensive purpose forms the basis of His knowledge of all events and developments (<a onClick="return mV(\'Isa\',41,\'22-27\');">Isa 41:22-27</a>; <a onClick="return mV(\'Amo\',3,7);">Am 3:7</a>).<P>This, however, does not mean that God\'s knowledge of things is identical with His creation of them, as has been suggested by Augustine and others. The act of creation, while necessarily connected with the knowledge of that which is to be actual, is not identical with such knowledge or with the purpose on which such knowledge rests, for in God, as well as in man, the intellect and the will are distinct faculties. In the last analysis, God\'s knowledge of the world has its source in His self-knowledge. The world is a revelation of God. All that is actual or possible in it therefore is a reflection in created form of what exists uncreated in God, and thus the knowledge of the one becomes a reproduction of the knowledge of the other (<a onClick="return mV(\'Act\',17,27);">Ac 17:27</a>; <a onClick="return mV(\'Rom\',1,20);">Ro 1:20</a>). The divine knowledge of the world also partakes of the quality of the divine self-knowledge in this respect, that it is never dormant. God does not depend for embracing the multitude and complexity of the existing world on such mental processes as abstraction and generalization.<P>The Bible nowhere represents Him as attaining to knowledge by reasoning, but everywhere as simply knowing. From what has been said about the immanent sources of the divine knowledge, it follows that the latter is not a posteriori derived from its objects, as all human knowledge based on experience is, but is exercised without receptivity or dependence. In knowing, as well as in all other activities of His nature, God is sovereign and self-sufficient. In cognizing the reality of all things He needs not wait upon the things, but draws His knowledge directly from the basis of reality as it lies in Himself. While the two are thus closely connected it is nevertheless of importance to distinguish between God\'s knowledge of Himself and God\'s knowledge of the world, and also between His knowledge of the actual and His knowledge of the possible. These distinctions mark off theistic conception of omniscience from the pantheistic idea regarding it. God is not bound up in His life with the world in such a sense as to have no scope of activity beyond it.<P>5. God\'s Omniscience and Human Freewill:<P>Since Scripture includes in the objects of the divine knowledge also the issue of the exercise of freewill on the part of man, the problem arises, how the contingent character of such decisions and the certainty of the divine knowledge can coexist. It is true that the knowledge of God and the purposing will of God are distinct, and that not the former but the latter determines the certainty of the outcome. Consequently the divine omniscience in such cases adds or detracts nothing in regard to the certainty of the event. God\'s omniscience does not produce but presupposes the certainty by which the problem is raised. At the same time, precisely because omniscience presupposes certainty, it appears to exclude every conception of contingency in the free acts of man, such as would render the latter in their very essence undetermined. The knowledge of the issue must have a fixed point of certainty to terminate upon, if it is to be knowledge at all. Those who make the essence of freedom absolute indeterminateness must, therefore, exempt this class of events from the scope of the divine omniscience. But this is contrary to all the testimony of Scripture, which distinctly makes God\'s absolute knowledge extend to such acts (<a onClick="return mV(\'Act\',2,23);">Ac 2:23</a>). It has been attempted to construe a peculiar form of the divine knowledge, which would relate to this class of acts specifically, the so-called scientia media, to be distinguished from the scientia necessaria, which has for its object God Himself, and the scientia libera which terminates upon the certainties of the world outside of God, as determined by His freewill. This scientia media would then be based on God\'s foresight of the outcome of the free choice of man. It would involve a knowledge of receptivity, a contribution to the sum total of what God knows derived from observation on His part of the world-process. That is to say, it would be knowledge a posteriori in essence, although not in point of time. It is, however, difficult to see how such a knowledge can be possible in God, when the outcome is psychologically undetermined and undeterminable. The knowledge could originate no sooner than the determination originates through the free decision of man. It would, therefore, necessarily become an a posteriori knowledge in time as well as in essence. The appeal to God\'s eternity as bringing Him equally near to the future as to the present and enabling Him to see the future decisions of man\'s free will as though they were present cannot remove this difficulty, for when once the observation and knowledge of God are made dependent on any temporal issue, the divine eternity itself is thereby virtually denied. Nothing remains but to recognize that God\'s eternal knowledge of the outcome of the freewill choices of man implies that there enters into these choices, notwithstanding their free character, an element of predetermination, to which the knowledge of God can attach itself.<P>6. Religious Importance:<P>The divine omniscience is most important for the religious life. The very essence of religion as communion with God depends on His all-comprehensive cognizance of the life of man at every moment. Hence, it is characteristic of the irreligious to deny the omniscience of God (<a onClick="return mV(\'Psa\',10,11,12);">Ps 10:11,12</a>; <a onClick="return mV(\'Psa\',94,\'7-9\');">94:7-9</a>; <a onClick="return mV(\'Isa\',29,15);">Isa 29:15</a>; <a onClick="return mV(\'Jer\',23,23);">Jer 23:23</a>; <a onClick="return mV(\'Eze\',8,12);">Eze 8:12</a>; <a onClick="return mV(\'Eze\',9,9);">9:9</a>). Especially along three lines this fundamental religious importance reveals itself:<P>(a) it lends support and comfort when the pious suffer from the misunderstanding and misrepresentation of men;<P>(b) it acts as a deterrent to those tempted by sin, especially secret sin, and becomes a judging principle to all hypocrisy and false security;<P>(c) it furnishes the source from which man\'s desire for self-knowledge can obtain satisfaction (<a onClick="return mV(\'Psa\',19,12);">Ps 19:12</a>; <a onClick="return mV(\'Psa\',51,6);">51:6</a>; <a onClick="return mV(\'Psa\',139,23,24);">139:23,24</a>).<P>LITERATURE.<P>Oehler, Theologie des A T (3), 876; Riehm, Alttestamentliche Theologie, 263; Dillmann, Handbuch der alttestamentlichen Theologie, 249; Davidson, Old Testament Theology, 180 if.``125';
isbe[6557]='Omri`om\'-ri (\'omri; Septuagint Ambri; Assyrian "Chumri" and "Chumria"):<P>(1) The 6th king of Northern Israel, and founder of the IIIrd Dynasty which reigned for nearly 50 years. Omri reigned 12 years, circa 887-876 BC. The historical sources of his reign are contained in <a onClick="return mV(\'1Ki\',16,\'15-28\');">1Ki 16:15-28</a>; <a onClick="return mV(\'1Ki\',20,34);">20:34</a>, the Moabite Stone, Assyrian inscriptions, and in the published accounts of recent excavations in Samaria. In spite of the brief passage given to Omri in the Old Testament, he was one of the most important of the military kings of Northern Israel.<P>1. His Accession:<P>Omri is first mentioned as an officer in the army of Elah, which was engaged in the siege of the Philistine town of Gibbethon. While Omri was thus engaged, Zimri, another officer of Elah\'s army, conspired against the king, whom he assassinated in a drunken debauch, exterminating at the same time the remnant of the house of Baasha. The conspiracy evidently lacked the support of the people, for the report that Zimri had usurped the throne no sooner reached the army at Gibbethon, than the people proclaimed Omri, the more powerful military leader, king over Israel. Omri lost not a moment, but leaving Gibbethon in the hands of the Philistines, he marched to Tirzah, which he besieged and captured, while Zimri perished in the flames of the palace to which he had set fire with his own hands (<a onClick="return mV(\'1Ki\',16,18);">1Ki 16:18</a>). Omri, however, had still another opponent in Tibni the son of Ginath, who laid claim to the throne and who was supported in his claims by his brother Joram (<a onClick="return mV(\'1Ki\',16,22);">1Ki 16:22</a> Septuagint) and by a large number of the people. Civil war-followed this rivalry for the throne, which seems to have lasted for a period of four years (compare <a onClick="return mV(\'1Ki\',16,15);">1Ki 16:15</a>, with <a onClick="return mV(\'1Ki\',16,23);">16:23</A> and <a onClick="return mV(\'1Ki\',16,29);">29</A>) before Omri gained full control.<P>Omri\'s military ability is seen from his choice of Samaria as the royal residence and capital of the Northern Kingdom. This step may have been suggested to Omri by his own easy conquest of Tirzah, the former capital. Accordingly, he purchased the hill Shomeron of Shemer for two talents of silver, about $4,352.00 in American money (1915). The conical hill, which rose from the surrounding plain to the height of 400 ft., and on the top of which there was room for a large city, was capable of easy defense.<P>2. The Founding of Samaria:<P>The superior strategic importance of Samaria is evidenced by the sieges it endured repeatedly by the Syrians and Assyrians. It was finally taken by Sargon in 722, after the siege had lasted for 3 years. That the Northern Kingdom endured as long as it did was due largely to the strength of its capital. With the fall of Samaria, the nation fell.<P>Recent excavations in Samaria under the direction of Harvard University throw new light upon the ancient capital of Israel. The first results were the uncovering of massive foundation walls of a large building, including a stairway 80 ft. wide. This building, which is Roman in architecture, is supposed to have been a temple, the work of Herod. Under this Roman building was recovered a part of a massive Hebrew structure, believed to be the palace of Omri and Ahab. During the year 1910 the explorations revealed a building covering 1 1/2 acres of ground. Four periods of construction were recognized, which, on archaeological grounds, were tentatively assigned to the reigns of Omri, Ahab, Jehu, and Jeroboam II. See <a href="./study/isbe/search.html?string=SAMAIAS">SAMAIAS</a> and articles by David G. Lyon in Harvard Theological Review, IV, 1911; JBL, V, xxx, Part I, 1911; PEFS, 1911, 79-83.<P>3. His Foreign Policy:<P>Concerning Omri\'s foreign policy the Old Testament is silent beyond a single hint contained in <a onClick="return mV(\'1Ki\',20,34);">1Ki 20:34</a>. Here we learn that he had to bow before the stronger power of Syria. It is probable that Ben-hadad I besieged Samaria shortly after it was built, for he forced Omri to make "streets" in the city for the Syrians. It is probable, too, that at this time Ramoth-gilead was lost to the Syrians. Evidently Omri, was weakened in his foreign policy at the beginning of his reign by the civil conflict engendered by his accession. However, he showed strength of character in his dealings with foreign powers. At least he regained control over the northern part of Moab, as we learn from the Moabite Stone. Lines 4-8 tell us that "Omri was king of Israel and afflicted Moab many days because Chemosh was angry with his land....Omri obtained possession of the land of Medeba and dwelt therein during his days and half the days of his son, forty years. "<P>Omri was the first king of Israel to pay tribute to the Assyrians under their king Asurnacirpal III, in 876 BC. From the days of Shalmaneser II (860 BC) down to the time of Sargon (722 BC), Northern Israel was known to the Assyrians as "the land of the house of Omri." On Shalmaneser\'s black obelisk, Jehu, who overthrew the dynasty of Omri, is called Ja\'uaabal Chumri, "Jehu son of Omri."<P>Omri entered into an alliance with the Phoenicians by the marriage of his son Ahab to Jezebel, daughter of Ethbaal, king of the Sidonians. This may have been done as protection against the powers from the East, and as such would have seemed to be a wise political move, but it was one fraught with evil for Israel.<P>4. His Religious Influence and Death:<P>Although Omri laid the foundation of a strong kingdom, he failed to impart to it the vitalizing and rejuvenating force of a healthy spiritual religion. The testimony of <a onClick="return mV(\'1Ki\',16,25,26);">1Ki 16:25,26</a>, that he "dealt wickedly above all that were before him," coupled with the reference to "the statutes of Omri" in <a onClick="return mV(\'Mic\',6,16);">Mic 6:16</a>, indicates that he may have had a share in substituting foreign religions for the worship of Yahweh, and therefore the unfavorable light in which he is regarded is justified. Upon his death, Omri was succeeded upon the throne by his son Ahab, to whom was left the task of shaking off the Syrian yoke, and who went beyond his father in making the Phoenician influence along with Baalism of prime importance in Israel, thus leading the nation into the paths that hastened its downfall.<P>(2) A Benjamite, son of Becher (<a onClick="return mV(\'1Ch\',7,8);">1Ch 7:8</a>).<P>(3) A Judahite, descendant of Perez, who lived at Jerusalem (<a onClick="return mV(\'1Ch\',9,4);">1Ch 9:4</a>).<P>(4) A prince of Issachar in the time of David (<a onClick="return mV(\'1Ch\',27,18);">1Ch 27:18</a>).``1';
isbe[6558]='On (1)`on (\'on; Egyptian An, Ant, Annu, probably pronounced An only, as this is often all that is written, a "stone" or "stone pillars"): Later called Hellopolis. The name On occurs only in <a onClick="return mV(\'Gen\',41,45,50);">Ge 41:45,50</a>; <a onClick="return mV(\'Gen\',46,20);">46:20</a>. It occurs in one other place in the Septuagint (<a onClick="return mV(\'Exd\',1,11);">Ex 1:11</a>), where On is mentioned with Pithom and Raamses as strong cities which the Israelites built. Hebrew slaves may have worked upon fortifications here, but certainly did not build the city. On is possibly referred to as \'ir ha-herec, in <a onClick="return mV(\'Isa\',19,18);">Isa 19:18</a> (see <a href="./study/isbe/search.html?string=IR-HA-HERES">IR-HA-HERES</A>). On may also be mentioned by Jeremiah (<a onClick="return mV(\'Jer\',43,13);">43:13</a>) under the name Beth-shemesh. Ezekiel speaks of an Aven (\'awen) (<a onClick="return mV(\'Eze\',30,17);">Eze 30:17</a>), where it is mentioned with Pibeseth (Bubastis). Aven in this passage is almost certainly the same as On in <a onClick="return mV(\'Gen\',41,45);">Ge 41:45</a>; <a onClick="return mV(\'Gen\',46,20);">46:20</a>, as the letters of both words are the same in the Hebrew. Only the placing of the vowel-points makes any difference. If there is a mistake, it is a mistake of the Massoretes, not of the Hebrew writer.<P>1. Location and Description:<P>There were two Ons in Egypt: one in Upper Egypt, An-res (Hermonthis); the other in Lower Egypt, An-Meheet (Brugsch, Geogr. Inschr., 254, 255, numbers 1217, a, b,1218, 8708, 1225). The latter is the On referred to in the Bible. It lay about 20 miles north of the site of old Memphis, about 10 miles northeast of the location of modern Cairo. It has left until this time about 4 square miles of ruins within the old walls. Little or nothing remains outside the walls.<P>On was built at the edge of the desert, which has now retreated some 3 or 4 miles eastward, the result of the rising of the bed of the Nile by sediment from the inundation, and the broadening of the area of infiltration which now carries the water of the Nile that much to the east. The land around On has risen about 10 ft., and the waters of infiltration at the time of lowest Nile are now about 1 1/2 ft. above the floor-level of the temple.<P>2. History:<P>The history of On is very obscure, yet its very great importance is in no doubt. No clear description of the ancient city or sanctuary has come down to us, but there are so many incidental references, and so much is implied in ancient records, that it stands out as of the very first importance, both as capital and sanctuary. The city comes from the Ist Dynasty, when it was the seat of government, and indeed must have been founded by the Ist Dynasty or have come down to it from pre-historic time. From the IIIrd to the VIth Dynasty the seat of government was shifted from On to Memphis, and in the XIIth Dynasty to Diospolis. Throughout these changes On retained its religious importance. It had been the great sanctuary in the time of the Pyramid Texts, the oldest religious texts of Egypt, and judging from the evident great development of the temple of On at the time of the writing of the texts, the city must have antedated them by considerable time (Budge, History of Egypt, II,83,84, 108; Breasted, Development of Religion and Thought in Egypt, chapters i, ii). The myth of Osiris makes even the charge against Set for the murder of Osiris to have been preferred at Heliopolis (Breasted, op. cit., 34). This certainly implies a very great age for the sanctuary at On. It contained a temple of the sun under the name Ra, the sun, and also Atum, the setting sun, or the sun of the Underworld. There was also a Phoenix Hall and asacred object called a ben, probably a stone, and the origin of the name An, a "stone" or "pillar" (compare Breasted, op. cit.,76,11, and 71). Though the XIIth Dynasty removed the capital to Diospolis, Usertsen I (Senwesret) of that Dynasty erected a great obelisk at On in front of the entrance to the temple. The situation of this obelisk in the templearea indicates that the great temple was already more than a half-mile in length as early as the XIIth Dynasty. The mate of this obelisk on the opposite side of the entrance seems not to have been erected until the XVIIIth Dynasty. Its foundations were discovered in 1912 by Petrie. Some scraps of the granite of the obelisk bear inscriptions of Thothmes III. A great Hyksos wall, also discovered by Petrie in 1912, exactly similar to that of the fortified camp at Tel el Yehudiyeh, 4 miles north, makes it quite certain that these usurpers between the Old Empire and the New fortified On as the capital once more. The manifest subserviency of the priests of On in the story of Joseph makes it most probable that the old capital at On had already been subjugated in Joseph\'s time, and that within this old fortification still existing Joseph ruled as prime minister of Egypt. Merenptah in his 5th year began to fortify On. Sheshonk III called himself "divine prince of Annu," and seems to have made On one of the greatest sanctuaries of his long reign. On still figured in Egyptian history in the rebellion against Ashurbanipal. The city has been deserted since the Persian invasion of 525 BC. Tradition makes the dwelling-place of Joseph and Mary with the child Jesus, while in Egypt, to have been near Heliopolis.<P>The exploration of On was attempted by Schiaparelli, but was not carried out, and his work has not been published. In 1912 Petrie began a systematic work of excavation which, it is expected, will continue until the whole city has been examined. The only great discovery of the first season was the Hyksos wall of fortification. Its full import can only be determined by the continuance of the exploration.``93';
isbe[6559]='On (2)`(\'on; Aun): A Reubenite, son of Peleth, who took part with Dathan and Abiram in their revolt against Moses (<a onClick="return mV(\'Num\',16,1);">Nu 16:1</a>).``1';
isbe[6560]='Onam`o\'-na (\'onam, "vigorous"; compare <a href="./study/isbe/search.html?string=ONAN">ONAN</a>):<P>(1) "Son" of Shobal "son" of Seir the Horite (<a onClick="return mV(\'Gen\',36,23);">Ge 36:23</a>; <a onClick="return mV(\'1Ch\',1,40);">1Ch 1:40</a>).<P>(2) "Son" of Jerahmeel by Atarah; perhaps the name is connected with Onan son of Judah (<a onClick="return mV(\'1Ch\',2,26,28);">1Ch 2:26,28</a>).``1';
isbe[6561]='Onan`o\'-nan (\'onan, "vigorous"; compare <a href="./study/isbe/search.html?string=ONAM">ONAM</a>, a "son" of Judah (<a onClick="return mV(\'Gen\',38,4);">Ge 38:4</a>,<a onClick="return mV(\'Gen\',38,\'8-10\');">8-10</a>; <a onClick="return mV(\'Gen\',46,12);">46:12</a>; <a onClick="return mV(\'Num\',26,19);">Nu 26:19</a>; <a onClick="return mV(\'1Ch\',2,3);">1Ch 2:3</a>); "The story of the untimely death of Er and Onan implies that two of the ancient clans of Judah early disappeared" (Curtis, Chron, 84). See Skinner, Gen,452,where it is pointed out that in <a onClick="return mV(\'Gen\',38,11);">Ge 38:11</a> Judah plainly attributes the death of his sons in some way to Tamar herself. The name is allied to Onam.``1';
isbe[6562]='One`wun.`<a href="./study/isbe/search.html?string=NUMBER">NUMBER</a>`1';
isbe[6563]='Onesimus`o-nes\'-i-mus (Onesimos, literally, "profitable," "helpful" (<a onClick="return mV(\'Col\',4,9);">Col 4:9</a>; <a onClick="return mV(\'Phm\',1,10);">Phm 1:10</a>)):<P>1. With Paul in Rome:<P>Onesimus was a slave (<a onClick="return mV(\'Phm\',1,16);">Phm 1:16</a>) belonging to Philemon who was a wealthy citizen of Colosse, and a prominent member of the church there. Onesimus was still a heathen when he defrauded his master and ran off from Colosse. He found his way to Rome, where evil men tended to flock as to a common center, as Tacitus tells us they did at that period. In Rome he came into contact with Paul, who was then in his own hired house, in military custody.<P>What brought him into contact with Paul we do not know. It may have been hunger; it may have been the pangs of conscience. He could not forget that his master\'s house in Colosse was the place where the Christians met in their weekly assemblies for the worship of Christ. Neither could he forget how Philemon had many a time spoken of Paul, to whom he owed his conversion. Now that Onesimus was in Rome<6D>what a strange coincidence<63>Paul also was in Rome.<P>The result of their meeting was that Onesimus was converted to Christ, through the instrumentality of the apostle ("my child, whom I have begotten in my bonds," <a onClick="return mV(\'Phm\',1,10);">Phm 1:10</a>). His services had been very acceptable to Paul, who would gladly have kept Onesimus with him; but as he could not do this without the knowledge and consent of Philemon, he sent Onesimus back to Colosse, to his master there.<P>2. Paul\'s Epistles to Colosse and to Philemon:<P>At the same time Paul wrote to the church in Colosse on other matters, and he entrusted the Epistle to the Colossians to the joint care of Tychicus and Onesimus. The apostle recommends Onesimus to the brethren in Colosse, as a "faithful and beloved brother, who is one of you," and he goes on to say that Tychicus and Onesimus will make known to them all things that have happened to Paul in Rome. Such a commendation would greatly facilitate\' Onesimus\'s return to Colosse.<P>But Paul does more. He furnishes Onesimus with a letter written by himself to Philemon. Returning to a city where it was well known that he had been neither a Christian nor even an honest man, he needed someone to vouch for the reality of the change which had taken place in his life. And Paul does this for him both in the Epistle to the Colossians and in that to Philemon.<P>With what exquisite delicacy is Onesimus introduced! \'Receive him,\' says the apostle, \'for he is my own very heart\' (<a onClick="return mV(\'Phm\',1,12);">Phm 1:12</a>). "The man whom the Colossians had only known hitherto, if they knew him all, as a worthless runaway slave, is thus commended to them, as no more a slave but a brother, no more dishonest and faithless but trustworthy; no more an object of contempt but of love" (Lightfoot\'s Commentary on Col, 235).<P>(1) Onesimus Profitable.<P>The apostle accordingly begs Philemon to give Onesimus the same reception as he would rejoice to give to himself. The past history of Onesimus had been such as to belie the meaning of his name. He had not been "profitable"<22>far from it. But already his consistent conduct in Rome and his willing service to Paul there have changed all that; he has been profitable to Paul, and he will be profitable to Philemon too.<P>(2) Paul Guarantees.<P>Onesimus had evidently stolen his master\'s goods before leaving Colosse, but in regard to that the apostle writes that if he has defrauded Philemon in anything, he becomes his surety. Philemon can regard Paul\'s handwriting as a bond guaranteeing payment: "Put that to mine account," are his words, "I will repay it." Had Philemon not been a Christian, and had Paul not written this most beautiful letter, Onesimus might well have been afraid to return. In the Roman empire slaves were constantly crucified for smaller offenses than those of which he had been guilty. A thief and a runaway had nothing but torture or death to expect.<P>(3) The Change Which Christ Makes.<P>But now under the sway of Christ all is changed. The master who has been defrauded now owns allegiance to Jesus. The letter, which is delivered to him by his slave, is written by a bound "prisoner of Jesus Christ." The slave too is now a brother in Christ, beloved by Paul: surely he will be beloved by Philemon also. Then Paul intimates that he hopes soon to be set free, and then he will come and visit them in Colosse. Will Philemon receive him into his house as his guest?<P>(4) The Result.<P>It cannot be imagined that this appeal in behalf of Onesimus was in vain. Philemon would do more than Paul asked; and on the apostle\'s visit to Colosse he would find the warmest welcome, both from Philemon and from Onesimus.``155';
isbe[6564]='Onesiphorus`o-ne-sif\'-o-rus (Onesiphoros, literally, "profit bringer" (<a onClick="return mV(\'2Ti\',1,16);">2Ti 1:16</a>; <a onClick="return mV(\'2Ti\',4,19);">4:19</a>)):<P>1. The Friend of Paul:<P>Onesiphorus was a friend of the apostle Paul, who mentions him twice when writing to Timothy. In the former of the two passages where his name occurs, his conduct is contrasted with that of Phygellus and Hermogenes and others<72>all of whom, like Onesiphorus himself, were of the province of Asia<69>from whom Paul might well have expected to receive sympathy and help. These persons had "turned away" from him. Onesiphorus acted in a different way, for "he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me diligently, and found me."<P>Onesiphorus was one of the Christians of the church in Ephesus; and the second passage, where his name is found, merely sends a message of greeting from Paul, which Timothy in Ephesus is requested to deliver to "the household of Onesiphorus." (the King James Version).<P>2. Visits Paul in Rome:<P>Onesiphorus then had come from Ephesus to Rome. It was to Paul that the church at Ephesus owed its origin, and it was to him therefore that Onesiphorus and the Christians there were indebted for all that they knew of Christ. Onesiphorus gratefully remembered these facts, and having arrived in Rome, and learned that Paul was in prison, he "very diligently" sought for the apostle. But to do this, though it was only his duty, involved much personal danger at that particular time. For the persecution, inaugurated by Nero against the Christians, had raged bitterly; its fury was not yet abated, and this made the profession of the Christian name a matter which involved very great risk of persecution and of death.<P>Paul was not the man to think lightly of what his Ephesian friend had done. He remembered too, "in how many things he ministered at Ephesus." And, writing to Timothy, he reminded him that Onesiphorus\'s kindly ministrations at Ephesus were already well known to him, from his residence in Ephesus, and from his position, as minister of the church there.<P>It should be observed that the ministration of Onesiphorus at Ephesus was not, as the King James Version gives it, "to me," that is, to Paul himself. "To me" is omitted in the Revised Version (British and American). What Onesiphorus had done there was a wide Christian ministry of kindly action; it embraced "many things," which were too well known<77>for such is the force of the word<72>to Timothy to require repetition.<P>The visits which Onesiphorus paid to Paul in his Roman prison were intensely "refreshing." And it was not once or twice that he thus visited the chained prisoner, but he did so ofttimes.<P>3. His Household:<P>Though Onesiphorus had come to Rome, his household had remained in Ephesus; and a last salutation is sent to them by Paul. He could not write again, as he was now ready to be offered, and his execution could not long be delayed. But as he writes, he entertains the kindest feelings toward Onesiphorus and his household, and he prays that the Lord will give mercy to the household of Onesiphorus.<P>He also uses these words in regard to Onesiphorus himself: "The Lord grant unto him to find mercy of the Lord in that day." It is not clear whether Onesiphorus was living, or whether he had died, before Paul wrote this epistle. Different opinions have been held on the subject.<P>The way in which Paul refers twice to "the household (the Revised Version (British and American) "house") of Onesiphorus," makes it possible that Onesiphorus himself had died. If this is so<73>but certainty is impossible<6C>the apostle\'s words in regard to him would be a pious wish, which has nothing in common with the abuses which have gathered round the subject of prayers for the dead, a practice which has no foundation in Scripture.``155';
isbe[6565]='Oniares`o-ni\'-a-rez, o-ni-a\'-rez: 1Macc 12:19 the King James Version equals the Revised Version (British and American) <a href="./study/isbe/search.html?string=ARIUS">ARIUS</a> (which see).``1';
isbe[6566]='Onias`o-ni\'-as (Onias): There were 3 high priests of the name of Onias, and a 4th Onias who did not become a high priest but was known as the builder of the temple of Leontopolis (Josephus, Ant, XIII, iii, 1-3). Only two persons of the name are mentioned in the Apocrypha<68>Onias I and Onias III.<P>(1) Onias I, according to Josephus (Ant., XI, viii, 7), the son of Jaddua and father of Simon the Just (ibid., XII, ii, 5; Sirach 50), and, according to 1Macc 12:7,20, a contemporary of Areus (Arius), king of Sparta, who reigned 309-265 BC (Diod. xx.29). This Onias was the recipient of a friendly letter from Areus of Sparta (1Macc 12:7; see manuscripts readings here, and 12:20). Josephus (Ant., XII, iv, 10) represents this letter as written to Onias III, which is an error, for only two Areuses are known, and Areus II reigned about 255 BC and died a child of 8 years (Paus. iii.6, 6). The letter<65>if genuine<6E>exists in two copies (Josephus, Ant, XII, iv, 10, and 1Macc 12:20ff) (see Schurer, History of the Jewish People, 4th edition, I, 182 and 237).<P>(2) Onias III, son of Simon II (Josephus, Ant, XII, iv, 10), whom he succeeded, and a contemporary of Seleucus IV and Antiochus Epiphanes (2Macc 3:1; 4:7) and father of Onias IV. He was known for his godliness and zeal for the law, yet was on such friendly terms with the Seleucids that Seleucus IV Philopator defrayed the cost of the "services of the sacrifices." He quarreled with Simon the Benjamite, guardian of the temple, about the market buildings (Greek aedileship). Being unable to get the better of Onias and thirsting for revenge, Simon went to Apollonius, governor of Coele-Syria and Phoenicia, and informed him of the "untold sums of money," lodged in the treasury of the temple. The governor told the king, and Seleucus dispatched his chancellor, Heliodorus, to remove the money. Onias remonstrated in vain, pleading for the "deposits of widows and orphans." Heliodorus persisted in the object of his mission. The high priest and the people were in the greatest distress. But when Heliodorus had already entered the temple, "the Sovereign of spirits, and of all authority caused a great apparition," a horse with a terrible rider accompanied by two strong and beautiful young men who scourged and wounded Heliodorus. At the intercession of Onias, his life was spared. Heliodorus advised the king to send on the same errand any enemy or conspirator whom he wished punished. Simon then slandered Onias, and the jealousy having caused bloodshed between their followers, Onias decided to repair in person to the king to intercede for his country. Apparently before a decision was given, Seleucus was assassinated and Epiphanes succeeded (175 BC). Jason, the brother of Onias, having offered the new king larger revenue, secured the priesthood, which he held until he himself was similarly supplanted by Menelaus, Simon\'s brother (2Macc 4:23; Josephus, Ant, XII, v, 1, says Jason\'s brother). Menelaus, having stolen golden vessels belonging to the temple to meet his promises made to the king, was sharply reproved by Onias. Menelaus took revenge by persuading Andronicus, the king\'s deputy, to entice Onias by false promises of friendship from his sanctuary at Daphne and treacherously slay him<69>an act which caused indignation among both the Jews and the Greeks (2Macc 4:34ff). Josephus (Ant., XII, v, 1) says that "on the death of Onias the high priest, Antiochus gave the high-priesthood to his brother Jesus (Jason)," but the account of 2Macc given above is the more probable. Some see in <a onClick="return mV(\'Dan\',9,26);">Da 9:26</a>; <a onClick="return mV(\'Dan\',11,22);">11:22</a> reference to Onias III (Schurer, 4th edition, I, 194ff; III, 144).``5';
isbe[6567]='Onions`un\'-yunz (betsalim; krommuon): One of the delicacies of Egypt for which the children of Israel pined in the wilderness (<a onClick="return mV(\'Num\',11,5);">Nu 11:5</a>). The onion, alllium cepa (Natural Order Liliaceae), is known in Arabic as bucal and is cultivated all over Syria and Egypt; it appears to be as much a favorite in the Orient today as ever.``1';
isbe[6568]='Only Begotten`on\'-li be-got-\'-\'n (monogenes): Although the English words are found only 6 times in the New Testament, the Greek word appears 9 times, and often in the Septuagint. It is used literally of an only child: "the only son of his mother" (<a onClick="return mV(\'Luk\',7,12);">Lu 7:12</a>); "an only daughter" (<a onClick="return mV(\'Luk\',8,42);">Lu 8:42</a>); "mine only child" (<a onClick="return mV(\'Luk\',9,38);">Lu 9:38</a>); "Isaac...his only begotten" (<a onClick="return mV(\'Hbr\',11,17);">Heb 11:17</a>). In all other places in the New Testament it refers to Jesus Christ as "the only begotten Son of God" (<a onClick="return mV(\'Jhn\',1,14,18);">Joh 1:14,18</a>; <a onClick="return mV(\'Jhn\',3,16,18);">3:16,18</a>; <a onClick="return mV(\'1Jo\',4,9);">1Joh 4:9</a>). In these passages, too, it might be translated as "the only son of God"; for the emphasis seems to be on His uniqueness, rather than on His sonship, though both ideas are certainly present. He is the son of God in a sense in which no others are. "Monogenes describes the absolutely unique relation of the Son to the Father in His divine nature; prototokos describes the relation of the Risen Christ in His glorified humanity to man" (Westcott on <a onClick="return mV(\'Hbr\',1,6);">Heb 1:6</a>). Christ\'s uniqueness as it appears in the above passages consists of two things:<P>(a) He reveals the Father: "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him" (<a onClick="return mV(\'Jhn\',1,18);">Joh 1:18</a>). Men therefore behold His glory, "glory as of the only begotten from the Father" (<a onClick="return mV(\'Jhn\',1,14);">1:14</a>).<P>(b) He is the mediator of salvation: "God hath sent his only begotten Son into the world that we might live through him" (<a onClick="return mV(\'1Jo\',4,9);">1Joh 4:9</a>; <a onClick="return mV(\'Jhn\',3,16);">Joh 3:16</a>); "He that believeth not (on him) hath been judged already" (<a onClick="return mV(\'Jhn\',3,18);">Joh 3:18</a>). Other elements in His uniqueness may be gathered from other passages, as His sinlessness, His authority to forgive sins, His unbroken communion with the Father, and His unique knowledge of Him. To say that it is a uniqueness of nature or essence carries thought no farther, for these terms still need definition, and they can be defined only in terms of His moral consciousness, of His revelation of God, and especially of His intimate union as Son with the Father.<P>The reading "God only begotten" in <a onClick="return mV(\'Jhn\',1,18);">Joh 1:18</a> the Revised Version margin, though it has strong textual support, is improbable, and can well be explained as due to orthodox zeal, in opposition to adoptionism. See Grimm-Thayer, Lexicon; Westcott, at the place`<a href="./study/isbe/search.html?string=BEGOTTEN">BEGOTTEN</a>; <a href="./study/isbe/search.html?string=PERSON+OF+CHRIST">PERSON OF CHRIST</a>; <a href="./study/isbe/search.html?string=SON+OF+GOD">SON OF GOD</a>`145';
isbe[6569]='Ono`o\'-no (\'ono; Codex Vaticanus Onan; Codex Alexandrinus Ono, and other forms): A town mentioned along with Lod as fortified by certain Benjamites (<a onClick="return mV(\'1Ch\',8,12);">1Ch 8:12</a>). The Mishna (Arakhin ix.6) says that Joshua fortified it, but there is no such early notice of it in Scripture. It was occupied by Benjamites after the return from exile (<a onClick="return mV(\'Ezr\',2,33);">Ezr 2:33</a>; <a onClick="return mV(\'Neh\',7,37);">Ne 7:37</a>; <a onClick="return mV(\'Neh\',11,35);">11:35</a>). In one of the villages in the plain of Ono, Sanballat and his friends vainly tried to inveigle Nehemiah into a conference (<a onClick="return mV(\'Neh\',6,2);">6:2</A>). It is represented by the modern Kefr \'Ana, which lies to the northwest of Lydda. In 1Esdras 5:22, the name appears as "Onus."``54';
isbe[6570]='Onus`o\'-nus.`<a href="./study/isbe/search.html?string=ONO">ONO</a>`1';
isbe[6571]='Onycha`on\'i-ka (shecheleth; compare Arabic suchalat, "filings," "husks"): "Onycha" is a transliteration of the Septuagint onucha, accusative of onux, which means "nail," "claw," "hoof," and also "onyx," a precious stone. The form "onycha" was perhaps chosen to avoid confusion with "onyx," the stone. The Hebrew shecheleth occurs only in <a onClick="return mV(\'Exd\',30,34);">Ex 30:34</a> as an ingredient of the sacred incense. It is supposed to denote the horny operculum found in certain species of marine gasteropod molluscs. The operculum is a disk attached to the upper side of the hinder part of the "foot" of the mollusc. When the animal draws itself into its shell, the hinder part of the foot comes last, and the operculum closes the mouth of the shell. The operculum, which may be horny or stony, is absent in some species. The horny opercula when burned emit a peculiar odor, and are still used in combination with other perfumes by the Arab women of Upper Egypt and Nubia. (See Sir S. Baker, The Nile Tributaries of Abyssinia, cited by EB, under the word "Onycha.")``37';
isbe[6572]='Onyx`on\'-iks o\'-niks.`<a href="./study/isbe/search.html?string=STONES,+PRECIOUS">STONES, PRECIOUS</a>`1';
isbe[6573]='Open`o\'-p\'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, <a onClick="return mV(\'Num\',22,31);">Nu 22:31</a>; <a onClick="return mV(\'Num\',24,4);">24:4</a>; compare <a onClick="return mV(\'Job\',33,16);">Job 33:16</a>; <a onClick="return mV(\'Job\',36,10);">36:10</a>; <a onClick="return mV(\'Psa\',119,18);">Ps 119:18</a>; <a onClick="return mV(\'Jer\',32,11,14);">Jer 32:11,14</a>). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in <a onClick="return mV(\'Hbr\',4,13);">Heb 4:13</a>.``1';
isbe[6574]='Open Place`(1) The "open place" of <a onClick="return mV(\'Gen\',38,14);">Ge 38:14</a> the King James Version, in which Tamar sat, has come from a misunderstanding of the Hebrew, the translators having taken bephethach \'enayim to mean "in an opening publicly," instead of "in an opening (i.e. a gate) of Enaim" (compare <a onClick="return mV(\'Pro\',1,21);">Pr 1:21</a> in the Hebrew). The Revised Version (British and American) has corrected; see <a href="./study/isbe/search.html?string=ENAIM">ENAIM</a>.<P>(2) In <a onClick="return mV(\'1Ki\',22,10);">1Ki 22:10</a> parallel <a onClick="return mV(\'2Ch\',18,9);">2Ch 18:9</a> the Revised Version (British and American) relates that Ahab and Jehoshaphat sat "each on his throne, arrayed in their robes, in an open place (margin "Hebrew: a threshing-floor," the King James Version "a void place") at the entrance of the gate of Samaria." The Hebrew here is awkward, and neither the Septuagint nor the Syriac seems to have read the present text in <a onClick="return mV(\'1Ki\',22,10);">1Ki 22:10</a>, the former having "in arms, at the gate of Samaria," and the latter "in many-colored garments." Consequently various attempts have been made to emend the text, of which the simplest is the omission of beghoren, "in an open place." If, however, the text is right<68>as is not impossible<6C>the open place is a threshing-floor close to the gate. See the commentaries.``48';
isbe[6575]='Operation`op-er-a\'-shun (ma\'ashe, "work"; energeia, energema, "energy"): Twice used in the Old Testament of God\'s creative work (<a onClick="return mV(\'Psa\',28,4,5);">Ps 28:4,5</a>; <a onClick="return mV(\'Isa\',5,12);">Isa 5:12</a>). The Holy Spirit\'s inworking and power are manifest in the bestowal of spiritual gifts on individuals and on the church (<a onClick="return mV(\'1Cr\',12,6);">1Co 12:6</a> the King James Version), and in the resurrection of Jesus Christ, through which energy or operation of God those dead in sins are, through faith, raised to newness of life (<a onClick="return mV(\'Col\',2,12);">Col 2:12</a> the King James Version).``1';
isbe[6576]='Ophel`o\'-fel (ha-\'ophel (<a onClick="return mV(\'2Ch\',27,3);">2Ch 27:3</a>; <a onClick="return mV(\'2Ch\',33,14);">33:14</a>; <a onClick="return mV(\'Neh\',3,26);">Ne 3:26</a>f; <a onClick="return mV(\'Neh\',11,21);">11:21</a>; and without article, <a onClick="return mV(\'Isa\',32,14);">Isa 32:14</a> and <a onClick="return mV(\'Mic\',4,8);">Mic 4:8</a>; also <a onClick="return mV(\'2Ki\',5,24);">2Ki 5:24</a>)):<P>1. Meaning of Name:<P>There has been considerable divergence of opinion with regard to the meaning of this name. Thus, in all the references given above with the article, the Revised Version (British and American) has simply "Ophel," but the King James Version adds in margin "the tower"; in <a onClick="return mV(\'Isa\',32,14);">Isa 32:14</a>, "the hill" with margin "Ophel," but the King James Version "the forts," margin "clifts"; <a onClick="return mV(\'Mic\',4,8);">Mic 4:8</a>, "the hill," margin "Hebrew: Ophel," but the King James Version "the stronghold"; <a onClick="return mV(\'2Ki\',5,24);">2Ki 5:24</a>, "the hill," margin "Hebrew: Ophel," but the King James Version "the tower," margin "secret place." It is true that the other occurrences of the word in <a onClick="return mV(\'1Sa\',5,9,12);">1Sa 5:9,12</a>; <a onClick="return mV(\'1Sa\',6,5);">6:5</a>f; where it is translated "tumors," and <a onClick="return mV(\'Hab\',2,4);">Hab 2:4</a>, where a verbal form is translated "puffed up," seem to imply that one meaning assigned to the root may be that of "swelling." Recently Dr. Burney (PEF, January, 1911) has produced strong arguments in favor of Ophel, when used as the name of a locality, meaning "fortress."<P>2. Three Ophels:<P>Three places are known to have received this name:<P>(1) A certain place on the east hill of Jerusalem, south of the temple; to this all the passages quoted above<76>except one<6E>refer.<P>(2) The "Ophel," translated "hill," situated apparently in Samaria (compare <a onClick="return mV(\'2Ki\',5,3);">2Ki 5:3</a>), where Gehazi took his ill-gotten presents from the hands of the servants of Naaman the Syrian. The translation "tower" would suit the sense at least as well. It was some point probably in the wall of Samaria, perhaps the citadel itself.<P>(3) The third reference is not Biblical, but on the Moabite Stone, an inscription of Mesha, king of Moab, contemporary with Omri. He says: "I built Q-R-CH-H (? Karhah), the wall of ye\'arim, and the wall of \'Ophel and I built its gates and I built its towers."<P>In comparing the references to (1) and (3), it is evident that if Ophel means a "hill," it certainly was a fortified hill, and it seems highly probable that it meant some "artificial swelling in a fortification, e.g. a bulging or rounded keep or enceinte" (Burney, loc. cit.). <a onClick="return mV(\'Isa\',32,14);">Isa 32:14</a> reads, "The palace shall be forsaken; the populous city shall be deserted; the hill (Ophel) and the watch-tower shall be for dens for ever." Here we have palace, city and watch-tower, all the handiwork of the builder. Does it not seem probable that the Ophel belongs to the same category?<P>3. The Ophel of Jerusalem:<P>The situation of the Ophel of Jerusalem is very definitely described. It was clearly, from the references (<a onClick="return mV(\'Neh\',3,26,27);">Ne 3:26,27</a>; <a onClick="return mV(\'2Ch\',27,3);">2Ch 27:3</a>; <a onClick="return mV(\'2Ch\',33,14);">33:14</a>), on the east hill south of the temple. Josephus states (Josephus, Jewish Wars, V, iv, 2) that the eastern wall of the city ran from Siloam "and reaches as far as a certain place which they called Ophlas when it was joined to the eastern cloister of the temple." In BJ, V, vi,1,it states that "John held the temple and the parts thereto adjoining, for a great way, as also \'Ophla,\' and the Valley called the \'Valley of the Cedron.\' " It is noticeable that this is not identical with the "Acra" and "Lower City" which was held by Simon. There is not the slightest ground for applying the name Ophel, as has been so commonly done, to the whole southeastern hill. In the days of Josephus, it was a part of the hill immediately south of the temple walls, but the Old Testament references suit a locality nearer the middle of the southeastern hill. In the article <a href="./study/isbe/search.html?string=ZION">ZION</a> (which see) it is pointed out that that name does not occur (except in reference to the Jebusite city) in the works of the Chronicler, but that "the Ophel," which occurs almost alone in these works, is apparently used for it. <a onClick="return mV(\'Mic\',4,8);">Mic 4:8</a> margin seems to confirm this view: "O tower of the flock, the Ophel of the daughter of Zion." Here the "tower of the flock" may well refer to the shepherd David\'s stronghold, and the second name appears to be a synonym for the same place.<P>Ophel then was probably the fortified site which in earlier days had been known as "Zion" or "the City of David." King Jotham "built much" "on the wall of Ophel" (<a onClick="return mV(\'2Ch\',27,3);">2Ch 27:3</a>). King Manasseh "built an outer wall to the city of David, on the west side of Gihon, in the valley, even to the entrance at the fish gate; and he compassed Ophel about with it, and raised it up to a very great height" (<a onClick="return mV(\'2Ch\',33,14);">2Ch 33:14</a>). It was clearly a fortified place of great importance, and its situation must have been so near that of the ancient "Zion" that scarcely any other theory is possible except that it occupied the site of that ancient fortress.``117';
isbe[6577]='Ophir`o\'-fer, o\'-fir (\'owphiyr (<a onClick="return mV(\'Gen\',10,29);">Ge 10:29</a>), \'owphir (<a onClick="return mV(\'1Ki\',10,11);">1Ki 10:11</a>), \'ophir):<P>1. Scriptural References:<P>The 11th in order of the sons of Joktan (<a onClick="return mV(\'Gen\',10,29);">Ge 10:29</a> equals <a onClick="return mV(\'1Ch\',1,23);">1Ch 1:23</a>). There is a clear reference also to a tribe Ophir (<a onClick="return mV(\'Gen\',10,30);">Ge 10:30</a>). Ophir is the name of a land or city somewhere to the south or southeast of Palestine for which Solomon\'s ships along with Phoenician vessels set out from Ezion-geber at the head of the Gulf of Aqabah, returning with great stores of gold, precious stones and "almug"-wood (<a onClick="return mV(\'1Ki\',9,28);">1Ki 9:28</a>; <a onClick="return mV(\'1Ki\',10,11);">10:11</a>; <a onClick="return mV(\'2Ch\',9,10);">2Ch 9:10</a>; <a onClick="return mV(\'1Ki\',22,48);">1Ki 22:48</a>; <a onClick="return mV(\'2Ch\',8,18);">2Ch 8:18</a>). We get a fuller list of the wares and also the time taken by the voyage if we assume that the same vessels are referred to in <a onClick="return mV(\'1Ki\',10,22);">1Ki 10:22</a>, "Once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks." The other products may not have been native to the land of Ophir, but it is certain that the gold at least was produced there. This gold was proverbial for its purity, as is witnessed by many references in the Old Testament (<a onClick="return mV(\'Psa\',45,9);">Ps 45:9</a>; <a onClick="return mV(\'Job\',28,16);">Job 28:16</a>; <a onClick="return mV(\'Isa\',13,12);">Isa 13:12</a>; <a onClick="return mV(\'1Ch\',29,4);">1Ch 29:4</a>), and, in <a onClick="return mV(\'Job\',22,24);">Job 22:24</a>, Ophir is used for fine gold itself. In addition to these notices of Ophir, it is urged that the name. occurs also in two passages under the form "Uphaz" (<a onClick="return mV(\'Jer\',10,9);">Jer 10:9</a>; <a onClick="return mV(\'Dan\',10,5);">Da 10:5</a>).<P>2. Geographical Position:<P>At all times the geographical position of Ophir has been a subject of dispute, the claims of three different regions being principally advanced, namely<P class="in15">(1) India and the Far East,<P class="in15">(2) Africa,<P class="in15">(3) Arabia.<P>(1) India and the Far East.<P>All the wares mentioned are more or less appropriate to India, even including the fuller list of <a onClick="return mV(\'1Ki\',10,22);">1Ki 10:22</a>. "Almug"-wood is conjectured to be the Indian sandal-wood. Another argument is based on the resemblance between the Septuagint form of the word (Sophera) and the Coptic name for India (Sophir). A closer identification is sought with Abhira, a people dwelling at the mouths of the Indus. Supara, an ancient city on the west coast of India near the modern Goa, is also suggested. Again, according to Wildman, the name denotes a vague extension eastward, perhaps as far as China.<P>(2) Africa.<P>This country is the greatest gold-producing region of the three. Sofala, a seaport near Mozambique on the east coast of Africa, has been advanced as the site of Ophir, both on linguistic grounds and from the nature of its products, for there all the articles of <a onClick="return mV(\'1Ki\',10,22);">1Ki 10:22</a> could be procured. But Gesenius shows that Sofala is merely the Arabic form of the Hebrew shephelah. Interest in this region as the land of Ophir was renewed, however, by Mauch\'s discovery at Zimbabye of great ruins and signs of old Phoenician civilization and worked-out gold mines. According to Bruce (I, 440), a voyage from Sofala to Ezion-geber would have occupied quite three years owing to the monsoons.<P>(3) Arabia.<P>The claim of southeastern Arabia as the land of Ophir has on the whole more to support it than that of India or of Africa. The Ophir of <a onClick="return mV(\'Gen\',10,29);">Ge 10:29</a> beyond doubt belonged to this region, and the search for Ophir in more distant lands can be made only on the precarious assumption that the Ophir of Kings is not the same as the Ophir of Genesis. Of the various products mentioned, the only one which from the Old Testament notices can be regarded as clearly native to Ophir is the gold, and according to Pliny and Strabo the region of southeastern Arabia bordering on the Persian Gulf was a famous gold-producing country. The other wares were not necessarily produced in Ophir, but were probably brought there from more distant lands, and thence conveyed by Solomon\'s merchantmen to Ezion-geber. If the duration of the voyage (3 years) be used as evidence, it favors this location of Ophir as much as that on the east coast of Africa. It seems therefore the least assailable view that Ophir was a district on the Persian Gulf in southeastern Arabia and served in old time as an emporium of trade between the East and West.``63';
isbe[6578]='Ophni`of\'-ni (ha-\'ophni; Aphne): A place in the territory of Benjamin (<a onClick="return mV(\'Jos\',18,24);">Jos 18:24</a>). The modern Jifneh, in a fine vale west of the road to Nablus and 2 1/2 miles northwest of Bethel, might suit as to position; but the change in the initial letter from \'ain to jim is not easy. This is the Gophna of the rabbis (compare Josephus, Jewish Wars, III, iii, 5).``1';
isbe[6579]='Ophrah`of\'-ra (\'ophrah; Codex Vaticanus Aphra; Codex Alexandrinus Iephratha, etc.):<P>(1) A town in the territory allotted to Benjamin named between Parah and Chephar-ammoni (<a onClick="return mV(\'Jos\',18,23);">Jos 18:23</a>). It is mentioned again in <a onClick="return mV(\'1Sa\',13,17);">1Sa 13:17</a>. The Philistines who were encamped at Michmash sent out marauding bands, one of which went westward, another eastward, down "the valley of Zeboim toward the wilderness"; the third "turned unto the way that leadeth to Ophrah, unto the land of Shual." This must have been northward, as Saul commanded the passage to the south. Eusebius, Onomasticon places it 5 Roman miles east of Bethel. A site which comes near to fulfilling these conditions is eT-Taiyebeh, which stands on a conical hill some 5 miles northeast of Beitin. This is possibly identical with "Ephron" (<a onClick="return mV(\'2Ch\',13,19);">2Ch 13:19</a>), and "Ephraim" (<a onClick="return mV(\'Jhn\',11,54);">Jn. 11:54</a>).<P>(2) A city in the tribal lot of Manasseh west of Jordan. It is mentioned only in connection with Gideon, whose native place it was, and with his son Abimelech (<a onClick="return mV(\'Jdg\',6,11);">Jud 6:11</a>, etc.). It was, indeed, family property, belonging to Joash the Abiezrite, the father of Gideon. It was apparently not far from the plain of Esdraelon (<a onClick="return mV(\'Jdg\',6,33);">Jud 6:33</a>f), so that Gideon and his kinsmen smarted under the near presence of the oppressing Midianites. Manasseh, of course, as bordering on the southern edge of the plain, was in close touch with the invaders. At Ophrah, Gideon reared his altar to Yahweh, and made thorough cleansing of the instruments of idolatry. After his great victory, he set up here the golden ephod made from the spoils of the enemy, which proved a snare to himself and to his house (<a onClick="return mV(\'Jdg\',8,27);">Jud 8:27</a>). Here he was finally laid to rest. It was at Ophrah that Abimelech, aspiring to the kingdom, put to death upon one stone three score and ten of his brethren, as possible rivals, Jotham alone escaping alive (<a onClick="return mV(\'Jdg\',9,5);">Jud 9:5</a>). Apparently the mother of Abimelech belonged to Shechem; this established a relationship with that town, his connection with which does not therefore mean that Ophrah was near it.<P>No quite satisfactory identification has yet been suggested. Conder (PEFS, 1876, 1971) quotes the Samaritan Chronicle as identifying Ferata, which <span class="noTag">is</span> 6 miles west of Nablus, with an ancient Ophra, "and the one that suggests itself as most probably identical is Ophrah of the Abiezerite." But this seems too far to the south.<P>(3) A man of the tribe of Judah, son of Meonothai (<a onClick="return mV(\'1Ch\',4,14);">1Ch 4:14</a>).``54';
isbe[6580]='Opinion`o-pin\'-yun (dea\', ce\'ippim): "Opinion" occurs only 5 times, thrice in Job (<a onClick="return mV(\'Job\',32,6,10,17);">32:6,10,17</a>) as the translation of dea\', "knowledge," "opinion" (in the address of Elihu), and once of ce\'ippim, from ca\'aph, "to divide or branch out," hence, division or party, unsettled opinion (in the memorable appeal of Elijah, "How long halt ye between two opinions?" <a onClick="return mV(\'1Ki\',18,21);">1Ki 18:21</a>, the American Standard Revised Version "How long go ye limping between the two sides?"). In Ecclesiasticus 3:24, we have, "For many are deceived by their own vain opinion" (hupolepsis, "a taking up," "a hasty judgment"), the Revised Version (British and American) The conceit of many hath led them astray.``185';
isbe[6581]='Opobalsamum`op-o-bal\'-sa-mum: the Revised Version margin in <a onClick="return mV(\'Exd\',30,34);">Ex 30:34</a>.`<a href="./study/isbe/search.html?string=STACTE">STACTE</a>`1';
isbe[6582]='Oppression`o-presh\'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (<a onClick="return mV(\'Exd\',3,9);">Ex 3:9</a>; <a onClick="return mV(\'Deu\',26,7);">De 26:7</a>), or by Syria (<a onClick="return mV(\'2Ki\',13,4);">2Ki 13:4</a>), or by an unmentioned nation (<a onClick="return mV(\'Isa\',30,20);">Isa 30:20</a> King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel\'s own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the hands of the stronger and more fortunate. The word lachats, various forms of the root \'ashaq, and other words are used by the writers as they express their sorrow and indignation over the wrongs of their afflicted brethren. In his own sorrow, Job remembers the suffering of the oppressed (<a onClick="return mV(\'Job\',35,9);">Job 35:9</a>; <a onClick="return mV(\'Job\',36,15);">36:15</a>); it is a frequent subject of song in the Psalms (<a onClick="return mV(\'Psa\',12,5);">Ps 12:5</a>; <a onClick="return mV(\'Psa\',42,9);">42:9</a>; <a onClick="return mV(\'Psa\',43,2);">43:2</a>; <a onClick="return mV(\'Psa\',44,24);">44:24</a>; <a onClick="return mV(\'Psa\',55,3);">55:3</a>; <a onClick="return mV(\'Psa\',119,134);">119:134</a>); the preacher observes and reflects upon its prevalence (<a onClick="return mV(\'Ecc\',4,1);">Ec 4:1</a>; <a onClick="return mV(\'Ecc\',5,8);">5:8</a>; <a onClick="return mV(\'Ecc\',7,7);">7:7</a> the King James Version); the prophets Amos (<a onClick="return mV(\'Amo\',3,9);">3:9</a>), Isaiah (<a onClick="return mV(\'Isa\',5,7);">5:7</a>; <a onClick="return mV(\'Isa\',59,13);">59:13</a>), Jeremiah (<a onClick="return mV(\'Jer\',6,6);">6:6</a>; <a onClick="return mV(\'Jer\',22,17);">22:17</a>) and Ezekiel (<a onClick="return mV(\'Eze\',22,7,29);">22:7,29</a>) thundered against it. It was exercised toward strangers and also toward the Israelites themselves, and was never wholly overcome. In <a onClick="return mV(\'Jam\',2,6);">Jas 2:6</a>, "oppress" is the rendering of katadunasteuo, "to exercise harsh control over one," "to use one\'s power against one."``114';
isbe[6583]='Or`or: The word is used once for either (<a onClick="return mV(\'1Sa\',26,10);">1Sa 26:10</a>), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (<a onClick="return mV(\'Psa\',90,2);">Ps 90:2</a>; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in <a onClick="return mV(\'Ecc\',12,6);">Ec 12:6</a> (compare <a onClick="return mV(\'Ecc\',12,1,2);">12:1,2</a>); <a onClick="return mV(\'Sgs\',6,12);">So 6:12</a>; <a onClick="return mV(\'Dan\',6,24);">Da 6:24</a>.``1';
isbe[6584]='Oracle`or\'-a-k\'-l:<P>(1) A divine utterance delivered to man, usually in answer to a request for guidance. So in <a onClick="return mV(\'2Sa\',16,23);">2Sa 16:23</a> for dabhar ("word," as in the Revised Version margin). The use in this passage seems to indicate that at an early period oracular utterances were sought from Yahweh by the Israelites, but the practice certainly fell into disuse at the rise of prophecy, and there are no illustrations of the means employed (<a onClick="return mV(\'1Sa\',14,18,19,\'36-42\');">1Sa 14:18,19,36-42</a>, etc., belong rather to <a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a> (which see)). In. the Revised Version margin of such passages as <a onClick="return mV(\'Isa\',13,1);">Isa 13:1</a>, "oracle" is used in the titles of certain special prophecies as a substitute for <a href="./study/isbe/search.html?string=BURDEN">BURDEN</a> (which see) (massa\'), with considerable advantage (especially in <a onClick="return mV(\'Lam\',2,14);">La 2:14</a>).<P>(2) In heathen temples "oracle" was used for the chamber in which the utterances were delivered (naturally a most sacred part of the structure). This usage, coupled with a mistake in Hebrew philology (connecting debhir, "hinder part," with dibber, "speak"), caused English Versions of the Bible to give the title "oracle" to the Most Holy Place of the Temple, in <a onClick="return mV(\'1Ki\',6,5);">1Ki 6:5</a>, etc., following the example of Aquila, Symmachus and the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) But the title is very unfortunate, as the Most Holy Place had nothing to do with the delivery of oracles, and the Revised Version (British and American) should have corrected (compare <a onClick="return mV(\'Psa\',28,2);">Ps 28:2</a> margin).<P>(3) In the New Testament English Versions of the Bible employs "oracle" as the translation of logion, "saying," in four places. In all, divine utterances are meant, specialized in <a onClick="return mV(\'Act\',7,38);">Ac 7:38</a> as the Mosaic Law ("living oracles" equals "commandments enforced by the living God"), in <a onClick="return mV(\'Rom\',3,2);">Ro 3:2</a> as the Old Testament in general, and in <a onClick="return mV(\'Hbr\',5,12);">Heb 5:12</a> as the revelations of Christianity (<a onClick="return mV(\'Hbr\',6,2,3);">Heb 6:2,3</a>). In <a onClick="return mV(\'1Pe\',4,11);">1Pe 4:11</a> the meaning is debated, but probably the command is addressed to those favored by a supernatural "gift of speech." Such men must keep their own personality in the background, adding nothing of their own to the inspired message as it comes to them.``48';
isbe[6585]='Oracles, Sibylline`sib\'-i-lin, -lin.`<a href="./study/isbe/search.html?string=APOCALYPTIC+LITERATURE">APOCALYPTIC LITERATURE</a>`1';
isbe[6586]='Orator; Ortion`or\'-a-ter, o-ra\'-shun: The word "orator" occurs twice:<P>(1) As the King James Version rendering of lachash; only <a onClick="return mV(\'Isa\',3,3);">Isa 3:3</a>, "the eloquent orator," the King James Version margin "skilful of speech," where the Revised Version (British and American) rightly substitutes "the skillful enchanter." The word lachash is probably a mimetic word meaning "a hiss," "a whisper" and is used in the sense of "incantation" "charm." Hence, nebhon lachash means "skillful in incantation," "expert in magic." See <a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a>; <a href="./study/isbe/search.html?string=ENCHANTMENT">ENCHANTMENT</a>.<P>(2) As the rendering of rhetor, the title applied to Tertullus, who appeared as the advocate of the Jewish accusers of Paul before Felix (<a onClick="return mV(\'Act\',24,1);">Ac 24:1</a>). The proceedings, as was generally the case in the provincial Roman courts, would probably be conducted in Latin, and under Roman modes of procedure, in which the parties would not be well versed; hence, the need of a professional advocate. Rhetor is here the equivalent of the older Greek sunegoros, "the prosecuting counsel," as opposed to the sundikos, "the defendant\'s advocate."<P>Oration occurs only in <a onClick="return mV(\'Act\',12,21);">Ac 12:21</a>: "Herod...made an oration unto them" (edemegorei pros autous). The verb demegoreo, "to speak in an assembly" (from demos, "people," agoreuo, "to harangue"), is often found in classical Greek, generally in a bad sense (Latin concionari); here only in the New Testament.``49';
isbe[6587]='Orchard`or\'-cherd:<P>(1) pardec, from Old Persian, "a walled-in enclosure"; paradeisos, a word in classical Greek applied to the garden of Babylon (Diodorus Siculus xi.10) and to a game park (Xenophon, Anab. i.2, 7). See <a onClick="return mV(\'Neh\',2,8);">Ne 2:8</a>, "forest," margin "park"; <a onClick="return mV(\'Sgs\',4,13);">So 4:13</a>, "orchard," margin "paradise" (of pomegranates); <a onClick="return mV(\'Ecc\',2,5);">Ec 2:5</a>, "parks," the King James Version "orchards"; see <a href="./study/isbe/search.html?string=PARADISE">PARADISE</a>.<P>(2) kepos, "garden" or "orchard": "a white thorn in an orchard" (Baruch 6:71).``1';
isbe[6588]='Ordain; Ordination`or-dan\', or-di-na-shun (Latin ordinare, "to set in order" "to arrange"; in post-Augustan Latin "to appoint to office"; from ordo, gen. ordinis, "order," "arrangement"): In the King James Version the verb "to ordain" renders as many as 35 different words (11 Hebrew words in the Old Testament, 21 Greek words in Apocrypha and the New Testament, and 3 Latin words in Apocrypha). This is due to the fact that the English word has many shades of meaning (especially as used in the time the King James Version was made), of which the following are the chief:<P>(1) To set in order, arrange, prepare:<P class="in15">"All things that we ordained festival,<P class="in15">Turn from their office to black funeral."<P class="in30"><3E>Shakespeare, Romeo and Juliet, IV, v, 84.<P>This meaning is now obsolete. It is found in the King James Version of <a onClick="return mV(\'Psa\',132,17);">Ps 132:17</a>; <a onClick="return mV(\'Isa\',30,33);">Isa 30:33</a>; <a onClick="return mV(\'Hbr\',9,6);">Heb 9:6</a> (in each of which cases the Revised Version (British and American) or margin substitutes "prepare"); <a onClick="return mV(\'1Ch\',17,9);">1Ch 17:9</a> (the Revised Version (British and American) "appoint"); <a onClick="return mV(\'Psa\',7,13);">Ps 7:13</a> (the Revised Version (British and American) "maketh"); <a onClick="return mV(\'Hab\',1,12);">Hab 1:12</a> (also the Revised Version (British and American)).<P>(2) To establish, institute, bring into being: "When first this order (i.e. the Garter) was ordained, my Lord" (Shakespeare). So in <a onClick="return mV(\'1Ki\',12,32);">1Ki 12:32</a>, "Jeroboam ordained a feast in the 8th month" (<a onClick="return mV(\'1Ki\',12,33);">12:33</a>); <a onClick="return mV(\'Num\',28,6);">Nu 28:6</a>; <a onClick="return mV(\'Psa\',8,2,3);">Ps 8:2,3</a>; <a onClick="return mV(\'Isa\',26,12);">Isa 26:12</a>; 2Es 6:49 the King James Version (the Revised Version (British and American) "preserve"); Sirach 7:15; <a onClick="return mV(\'Gal\',3,19);">Ga 3:19</a>.<P>(3) To decree, give orders, prescribe:<P class="in15">"And doth the power that man adores<P class="in15">Ordain their doom "<22>Byron.<P>So <a onClick="return mV(\'Est\',9,27);">Es 9:27</a>, "The Jews ordained...that they would keep these two days according to the writing thereof"; 1Esdras 6:34; 2Esdras 7:17; 8:14 the King James Version; Tobit 1:6; 8:7 the King James Version (the Revised Version (British and American) "command"); <span class="noTag">Additions to Esther 14:9; 1Macc 4:59; 7:49</span>; <a onClick="return mV(\'Act\',16,4);">Ac 16:4</a>; <a onClick="return mV(\'Rom\',7,10);">Ro 7:10</a> the King James Version; <a onClick="return mV(\'1Cr\',2,7);">1Co 2:7</a>; <a onClick="return mV(\'1Cr\',7,17);">7:17</a>; <a onClick="return mV(\'1Cr\',9,14);">9:14</a>; <a onClick="return mV(\'Eph\',2,10);">Eph 2:10</a> the King James Version.<P>(4) To set apart for an office or duty, appoint, destine: "Being ordained his special governor" (Shakespeare). Frequent in EV. When the King James Version has "ordain" in this sense, the Revised Version (British and American) generally substitutes "appoint"; e.g. "He (Jesus) appointed (the King James Version "ordained") twelve, that they might be with him" (<a onClick="return mV(\'Mar\',3,14);">Mr 3:14</a>). So <a onClick="return mV(\'2Ch\',11,15);">2Ch 11:15</a>; <a onClick="return mV(\'Jer\',1,5);">Jer 1:5</a>; <a onClick="return mV(\'Dan\',2,24);">Da 2:24</a>; 1Esdras 8:49; 1Ma 3:55; 10:20; <a onClick="return mV(\'Jhn\',15,16);">Joh 15:16</a>; <a onClick="return mV(\'Act\',14,23);">Ac 14:23</a>; <a onClick="return mV(\'1Ti\',2,7);">1Ti 2:7</a>; <a onClick="return mV(\'Tts\',1,5);">Tit 1:5</a>; <a onClick="return mV(\'Hbr\',5,1);">Heb 5:1</a>; <a onClick="return mV(\'Hbr\',8,3);">8:3</a>. The Revised Version (British and American) substitutes "formedst" in The <span class="noTag">Wisdom of Solomon 9:2</span>, "recorded" in Sirach 48:10, "become" in <a onClick="return mV(\'Act\',1,22);">Ac 1:22</a>, "written of" (margin "set forth") in <a onClick="return mV(\'Jud\',1,4);">Jude 1:4</a>, but retains "ordain" in the sense of "appoint," "set apart," in <a onClick="return mV(\'2Ki\',23,5);">2Ki 23:5</a>; <a onClick="return mV(\'1Ch\',9,22);">1Ch 9:22</a>; 1Esdras 8:23; <span class="noTag">Additions to Esther 13:6</span>; <a onClick="return mV(\'Act\',10,42);">Ac 10:42</a>; <a onClick="return mV(\'Act\',13,48);">13:48</a>; <a onClick="return mV(\'Act\',17,31);">17:31</a>; <a onClick="return mV(\'Rom\',13,1);">Ro 13:1</a>.<P>(5) To appoint ceremonially to the ministerial or priestly office, to confer holy orders on. This later technical or ecclesiastical sense is never found in English Versions of the Bible. The nearest approach is (4) above, but the idea of formal or ceremonial setting-apart to office (prominent in its modern usage) is never implied in the word.<P>Ordination: The act of arranging in regular order, especially the act of investing with ministerial or sacerdotal rank (ordo), the setting-apart for an office in the Christian ministry. The word does not occur in English Version of the Bible. The New Testament throws but little light on the origin of the later ecclesiastical rite of ordination. The 12 disciples were not set apart by any formal act on the part of Jesus. In <a onClick="return mV(\'Mar\',3,14);">Mr 3:14</a>; <a onClick="return mV(\'Jhn\',15,16);">Joh 15:16</a>, the King James Version rendering "ordain" is, in view of its modern usage, misleading; nothing more is implied than an appointment or election. In <a onClick="return mV(\'Jhn\',20,\'21-23\');">Joh 20:21-23</a>, we have indeed a symbolic act of consecration ("He breathed on them"), but "the act is described as one and not repeated. The gift was once for all, not to individuals but to the abiding body" (Westcott, at the place). In the Apostolic age there is no trace of the doctrine of an outward rite conferring inward grace, though we have instances of the formal appointment or recognition of those who had already given proof of their spiritual qualification.<P>(1) The Seven were chosen by the brethren as men already "full of the Spirit and of wisdom," and were then "appointed" by the Twelve, who prayed and laid their hands upon them (<a onClick="return mV(\'Act\',6,\'1-6\');">Ac 6:1-6</a>).<P>(2) The call of Barnabas and Saul came direct from God (<a onClick="return mV(\'Act\',13,2);">Ac 13:2</a>, "the work whereunto I have called them"; <a onClick="return mV(\'Act\',13,4);">Ac 13:4</a>, they were "sent forth by the Holy Spirit"). Yet certain prophets and teachers were instructed by the Holy Spirit to "separate" them (i.e. publicly) for their work, which they did by fasting and praying and laying on of hands (<a onClick="return mV(\'Act\',13,3);">Ac 13:3</a>). But it was utterly foreign to Paul\'s point of view to regard the church\'s act as constituting him an apostle (compare <a onClick="return mV(\'Gal\',1,1);">Ga 1:1</a>).<P>(3) Barnabas and Paul are said to have "ordained," the Revised Version (British and American) "appointed" (cheirotonesantes, "elect," "appoint," without indicating the particular mode of appointment), elders or presbyters in every city with prayers and fasting (<a onClick="return mV(\'Act\',14,23);">Ac 14:23</a>). So Titus was instructed by Paul to "appoint elders in every city" in Crete (<a onClick="return mV(\'Tts\',1,5);">Tit 1:5</a>).<P>(4) The gift of Timothy for evangelistic work seems to have been formally recognized in two ways:<P>(a) by the laying on of the hands of the presbytery (<a onClick="return mV(\'1Ti\',4,14);">1Ti 4:14</a>),<P>(b) by the laying on of the hands of Paul himself (<a onClick="return mV(\'2Ti\',1,6);">2Ti 1:6</a>). The words "Lay hands hastily on no man" (<a onClick="return mV(\'1Ti\',5,22);">1Ti 5:22</a>) do not refer to an act of ordination, but probably to the restoration of the penitent. The reference in <a onClick="return mV(\'Hbr\',6,2);">Heb 6:2</a> is not exclusively to ordination, but to all occasions of laying on of hands (see <a href="./study/isbe/search.html?string=HANDS,+IMPOSITION+OF">HANDS, IMPOSITION OF</a>). From the few instances mentioned above (the only ones found in the New Testament), we infer that it was regarded as advisable that persons holding high office in the church should be publicly recognized in some way, as by laying on of hands, fasting, and public prayer. But no great emphasis was laid on this rite, hence, "it can hardly be likely that any essential principle was held to be involved in it" (Hort, The Christian Ecclesia, 216). It was regarded as an outward act of approval, a symbolic offering of intercessory prayer, and an emblem of the solidarity of the Christian community, rather than an indispensable channel of grace for the work of the ministry. (For the later ecclesiastical doctrine and rite see Edwin Hatch\'s valuable article on "Ordination" in the Dictionary of Christian Antiquity)``49';
isbe[6589]='Order`or\'-der (\'arakh, "to arrange"; tassein (diatassein, taxis, tagma)): "Order" in Biblical phrases may indicate<P>(1) arrangement in rows,<P>(2) sequence in time,<P>(3) classification and organization,<P>(4) likeness or manner,<P>(5) regulation, direction or command, or<P>(6) the declaring of a will.<hr /><P>In many passages it is difficult if not impossible to determine from the English text alone in which of these senses the word is used.<P>1. Arrangement in Rows:<P>The fundamental idea suggested by the Hebrew, Greek and English words is that of arrangement in rows. Thus "order" is used in the Bible of arranging wood for an altar (<a onClick="return mV(\'Lev\',1,7);">Le 1:7</a>; <a onClick="return mV(\'1Ki\',18,33);">1Ki 18:33</a>; compare Hebrew <a onClick="return mV(\'Gen\',22,9);">Ge 22:9</a>; <a onClick="return mV(\'Isa\',30,33);">Isa 30:33</a>); of laying out flax-stalks for drying (<a onClick="return mV(\'Jos\',2,6);">Jos 2:6</a>); of preparing offerings (<a onClick="return mV(\'Lev\',1,8,12);">Le 1:8,12</a>; compare <a onClick="return mV(\'Luk\',6,5);">Lu 6:5</a>; <a onClick="return mV(\'Jdg\',6,26);">Jud 6:26</a>); of arranging lamps (<a onClick="return mV(\'Exd\',27,21);">Ex 27:21</a>; <a onClick="return mV(\'Exd\',39,37);">39:37</a>; <a onClick="return mV(\'Lev\',24,3,4);">Le 24:3,4</a>; compare <a onClick="return mV(\'Psa\',132,17);">Ps 132:17</a>); of placing the shewbread on the table (<a onClick="return mV(\'Exd\',40,4.23);">Ex 40:4,23</a>; <a onClick="return mV(\'Lev\',6,12);">Le 6:12</a>; <a onClick="return mV(\'Lev\',24,8);">24:8</a>; <a onClick="return mV(\'2Ch\',13,11);">2Ch 13:11</a>); of drawing up the battle array (<a onClick="return mV(\'1Ch\',12,38);">1Ch 12:38</a> (Hebrew 39, \'adhar)); and of arranging weapons in order for battle (<a onClick="return mV(\'Jer\',46,3);">Jer 46:3</a>, the American Standard Revised Version "prepare"). As a verb "to order" in the older versions usually has the obsolete sense "to arrange" and not the more usual English meanings, "to demand" or "to direct." Thus: "In the tent of meeting shall Aaron order it" (<a onClick="return mV(\'Lev\',24,4);">Le 24:4</a>, the American Standard Revised Version "keep in order"); "Order ye the buckler and shield" (<a onClick="return mV(\'Jer\',46,3);">Jer 46:3</a>; compare <a onClick="return mV(\'Psa\',119,133);">Ps 119:133</a>; <a onClick="return mV(\'Job\',23,4);">Job 23:4</a>, the American Standard Revised Version "set in order"; Judith 2:16; The <span class="noTag">Wisdom of Solomon 8:1; 15:1</span>; Ecclesiasticus 2:6). The Hebrew pa\'am (literally, "hoof-beat," "occurrence," "repetition") in the plural conveys the idea of an architectural plan (<a onClick="return mV(\'Eze\',41,6);">Eze 41:6</a>). Another word, shalabh, literally, "to join," in connection with the tabernacle, has in some versions been translated as including the idea of orderly arrangement (<a onClick="return mV(\'Exd\',26,17);">Ex 26:17</a>). The word "order" standing by itself may mean orderly or proper arrangement (1Esdras 1:10; The <span class="noTag">Wisdom of Solomon 7:29</span>; 1Macc 6:40; <a onClick="return mV(\'Col\',2,5);">Col 2:5</a>). Akin to the idea of arranging things in a row is that of arranging words (<a onClick="return mV(\'Job\',33,5);">Job 33:5</a>; <a onClick="return mV(\'Job\',37,19);">37:19</a>; <a onClick="return mV(\'Psa\',5,3);">Ps 5:3</a>), of recounting things in order (<a onClick="return mV(\'Isa\',44,7);">Isa 44:7</a>; <a onClick="return mV(\'Luk\',1,1);">Lu 1:1</a> the King James Version (diatassein); <a onClick="return mV(\'Luk\',1,3);">Lu 1:3</a>; <a onClick="return mV(\'Act\',11,4);">Ac 11:4</a> (kathexes)), of setting forth a legal case (<a onClick="return mV(\'Job\',23,4);">Job 23:4</a>; <a onClick="return mV(\'Job\',13,18);">13:18</a>; compare <a onClick="return mV(\'Psa\',50,21);">Ps 50:21</a>). From the idea of arranging in order for the purpose of comparison the Hebrew \'arakh acquires the meaning "to compare" (<a onClick="return mV(\'Isa\',40,18);">Isa 40:18</a>; <a onClick="return mV(\'Psa\',89,7);">Ps 89:7</a>). This is clearly the meaning of \'en \'arokh \'elekha (<a onClick="return mV(\'Psa\',40,5);">Ps 40:5 (Hebrew 6)</a>), where "They cannot be set in order unto thee" must be interpreted to mean "There is nothing that can be compared unto thee."<P>2. Sequence in Time:<P>As the fundamental meaning of \'arakh is arrangement in space, that of cadhar is order or sequence in time. In later Hebrew cedher was used in the sense of "program." In <a onClick="return mV(\'Job\',10,22);">Job 10:22</a> lo\' cedharim, absence of regularity, in the description of the uncertain period that follows death probably means "confusion in time." (The Septuagint (pheggos) suggests, in the place of cedharim, a word for "light," possibly tsohorayim.) In the New Testament we find "order" used of time in connection with the resurrection of the dead (<a onClick="return mV(\'1Cr\',15,23);">1Co 15:23</a> (tagma)) and of a succession of places visited (<a onClick="return mV(\'Act\',18,23);">Ac 18:23</a> (kathexes)). The phrase "in order unto" (<a onClick="return mV(\'Psa\',119,38);">Ps 119:38</a>) expresses causal sequence and hence, purpose.<P>3. Classification and Organization:<P>The idea of classification is present in the Hebrew taqan, translated "set in order," with reference to a collection of proverbs (<a onClick="return mV(\'Ecc\',12,9);">Ec 12:9</a>). The same stem is used with reference to the arranging of singers before the altar (Hebrew Ecclesiasticus 47:9), The classification of priests according to their service is spoken of as "ordering" (<a onClick="return mV(\'1Ch\',24,3,19);">1Ch 24:3,19</a>, Hebrew paqadh). Next to the high priests ranked priests of the second order (mishneh, <a onClick="return mV(\'2Ki\',23,4);">2Ki 23:4</a>; compare <a onClick="return mV(\'2Ki\',25,18);">25:18</a> parallel <a onClick="return mV(\'Jer\',52,24);">Jer 52:24</a>). The related concept of organization is present where the Hebrew kun (literally, "to establish".) is translated "order" (<a onClick="return mV(\'Isa\',9,7);">Isa 9:7</a> the King James Version, "to establish" the American Standard Revised Version; <a onClick="return mV(\'Psa\',119,133);">Ps 119:133</a>; <a onClick="return mV(\'2Ch\',29,35);">2Ch 29:35</a>; compare 1Macc 16:14). A similar use of the term "order" is found in the New Testament in connection with the organization of the affairs of the church (<a onClick="return mV(\'1Cr\',16,1);">1Co 16:1</a> (diatassein); <a onClick="return mV(\'Tts\',1,5);">Tit 1:5</a> (epidiorthoo); <a onClick="return mV(\'1Cr\',11,34);">1Co 11:34</a>).<P>4. Likeness or Manner:<P>"Order," in the sense of likeness or manner, is used in the phrase "after the order of Melchisedek" to translate the Hebrew \'al dibherath, or rather the archaic form \'al dibherathi (<a onClick="return mV(\'Psa\',110,4);">Ps 110:4</a>), which in other passages is translated "because of" (compare <a onClick="return mV(\'Ecc\',3,18);">Ec 3:18</a>; <a onClick="return mV(\'Ecc\',7,14);">7:14</a>; <a onClick="return mV(\'Ecc\',8,2);">8:2</a>). This well-known phrase is rendered in Septuagint kata ten taxin, a translation adopted in <a onClick="return mV(\'Hbr\',5,6,10);">Heb 5:6,10</a>; <a onClick="return mV(\'Hbr\',6,20);">6:20</a>; <a onClick="return mV(\'Hbr\',7,11,17);">7:11,17</a>, where the passage from Psalm is made the basis of an extended argument, in the course of which "order" is taken in the sense of "likeness" (<a onClick="return mV(\'Hbr\',7,16);">Heb 7:16</a>).<P>5. Regulation, Direction, Command:<P>In the sense of regulation, we find "order" as a translation of mishpat (which is literally, "the ruling of a shopheT," whether as a judicial decree or legislative act) in connection with the conduct of priests (<a onClick="return mV(\'1Ch\',6,32);">1Ch 6:32 (Hebrew 17)</a>; <a onClick="return mV(\'2Ch\',30,16);">2Ch 30:16</a>; compare <a onClick="return mV(\'Luk\',1,8);">Lu 1:8</a>; 1Esdras 1:6), and with reference to the Nazirite regulations in the story of Samson (<a onClick="return mV(\'Jdg\',13,12);">Jud 13:12</a>, the Revised Version (British and American) "manner"), church services (<a onClick="return mV(\'1Cr\',14,40);">1Co 14:40</a>) and, in the older English VSS, with reference to other ritual matters (<a onClick="return mV(\'1Ch\',15,13);">1Ch 15:13</a>; <a onClick="return mV(\'1Ch\',23,31);">23:31</a>; <a onClick="return mV(\'2Ch\',8,14);">2Ch 8:14</a>, the American Standard Revised Version "ordinance"). The phrase \'al yadh, literally, "according to the hand of," translated in <a onClick="return mV(\'Ezr\',3,10);">Ezr 3:10</a>; <a onClick="return mV(\'1Ch\',25,2,3,6);">1Ch 25:2b,3,6</a> twice in various ways, means "under the direction of," or "under the order of," as translated in the last instance. The modern sense of "command" is suggested here and in several other instances (1Esdras 8:10; 1Macc 9:55). He "that ordereth his conversation aright" (sam derekh, <a onClick="return mV(\'Psa\',50,23);">Ps 50:23</a>) is probably one who chooses the right path and directs his steps along it. "Who shall order the battle?" (<a onClick="return mV(\'1Ki\',20,14);">1Ki 20:14</a>) is corrected in the American Standard Revised Version: "Who shall begin the battle?" (compare <a onClick="return mV(\'2Ch\',13,3);">2Ch 13:3</a>, Hebrew \'acar, literally, "to bind," hence, "to join" or "begin"; compare proelium committere).<P>6. Declaring of Last Will:<P>The phrase "to set one\'s house in order" (<a onClick="return mV(\'Isa\',38,1);">Isa 38:1</a> parallel <a onClick="return mV(\'2Ki\',20,1);">2Ki 20:1</a>; <a onClick="return mV(\'2Sa\',17,23);">2Sa 17:23</a>), used of Hezekiah and Ahithophel, in contemplation of death, means to give final instructions to one\'s household or to make one\'s will. The Hebrew tsawah used in this phrase is the stem found in the later Hebrew tsawwa\'ah, "a verbal will" (Babha\' Bathra\' 147a, 151b; BDB). Great moral weight was attached in Biblical times to the charges laid upon a household by a deceased father or remoter ancestor, not only as to the disposition of property but also as to personal conduct. (Compare the case of the Rechabites, where the same Hebrew expression is used, tsiwwah \'alenu, <a onClick="return mV(\'Jer\',35,6);">Jer 35:6</a>.)``81';
isbe[6590]='Ordinance`or\'-di-nans:<P>1. Old Testament Use:<P>This word generally represents chuqqah, something prescribed, enactment, usually with reference to matters of ritual. In the King James Version the same word is frequently translated by "statute" or "statutes," which is also the rendering of a similar Hebrew word, namely, choq. the Revised Version (British and American) generally retains "ordinance," but sometimes substitutes "statute" (e.g. <a onClick="return mV(\'Exd\',18,20);">Ex 18:20</a>; <a onClick="return mV(\'Psa\',99,7);">Ps 99:7</a>). In one instance the Revised Version (British and American) renders "set portion" (<a onClick="return mV(\'Eze\',45,14);">Eze 45:14</a>). The word generally has a religious or ceremonial significance. It is used for instance in connection with the Passover (<a onClick="return mV(\'Exd\',12,43);">Ex 12:43</a>; <a onClick="return mV(\'Num\',9,14);">Nu 9:14</a>). According to <a onClick="return mV(\'Exd\',12,14);">Ex 12:14</a>, the Passover was "an ordinance for ever," i.e. a permanent institution. In the plural the word is often employed, along with such terms as commandments, laws, etc., with reference to the different prescriptions of the Deuteronomic and Priestly codes (<a onClick="return mV(\'Deu\',6,1,2);">De 6:1,2</a>; <a onClick="return mV(\'Lev\',18,4);">Le 18:4</a>).<P>In 11 passages (<a onClick="return mV(\'Exd\',15,25);">Ex 15:25</a>; <a onClick="return mV(\'Jos\',24,25);">Jos 24:25</a>; <a onClick="return mV(\'1Sa\',30,25);">1Sa 30:25</a>; <a onClick="return mV(\'2Ki\',17,34,37);">2Ki 17:34,37</a>; <a onClick="return mV(\'2Ch\',33,8);">2Ch 33:8</a>; <a onClick="return mV(\'2Ch\',35,13);">35:13</a>; <a onClick="return mV(\'Psa\',119,91);">Ps 119:91</a>; <a onClick="return mV(\'Isa\',58,2);">Isa 58:2</a> twice; <a onClick="return mV(\'Eze\',11,20);">Eze 11:20</a>) "ordinance" is the rendering of mishpat, judgment, decision or sentence by a judge or ruler. In the Book of the Covenant (<a onClick="return mV(\'Exd\',20,\'22-\');">Ex 20:22-23:33</a>) the term "judgments" denotes civil, as contrasted with ritual, enactments. In <a onClick="return mV(\'2Ki\',17,34);">2Ki 17:34</a> the King James Version employs "manners" and "ordinances" as renderings of this word. In 3 passages (<a onClick="return mV(\'Lev\',18,30);">Le 18:30</a>; <a onClick="return mV(\'Lev\',22,9);">22:9</a>; <a onClick="return mV(\'Mal\',3,14);">Mal 3:14</a>) "ordinance" is the translation of mishmereth, "charge," which the Revised Version (British and American) restores. In one instance (<a onClick="return mV(\'Neh\',10,32);">Ne 10:32</a>) ordinance renders mitswah, "commandment," while in <a onClick="return mV(\'Ezr\',3,10);">Ezr 3:10</a> the King James Version the phrase "after the ordinance of David" represents a Hebrew phrase which literally means "upon the hands of David," i.e. under the guidance or direction of David.<P>2. New Testament Use:<P>In the New Testament, "ordinance" renders different Greek words, namely,<P>(1) dikaioma, in <a onClick="return mV(\'Luk\',1,6);">Lu 1:6</a> and <a onClick="return mV(\'Hbr\',9,1,10);">Heb 9:1,10</a>. The word means literally, "anything declared right"; but in these passages ceremonial and religious regulation;<P>(2) dogma, in <a onClick="return mV(\'Eph\',2,15);">Eph 2:15</a>; <a onClick="return mV(\'Col\',2,14);">Col 2:14</a>. In the New Testament this word always means a decree or edict (<a onClick="return mV(\'Act\',17,7);">Ac 17:7</a>);<P>(3) paradosis, in <a onClick="return mV(\'1Cr\',11,2);">1Co 11:2</a> the King James Version, the Revised Version (British and American) substitutes "traditions";<P>(4) ktisis, "setting up," "institution" in <a onClick="return mV(\'1Pe\',2,13);">1Pe 2:13</a>. The term is used exclusively of the action of God. Peter implies that institutions, apparently human, such as the family and the state, are of divine origin. The same doctrine is found in <a onClick="return mV(\'Rom\',13,1);">Ro 13:1</a>.``103';
isbe[6591]='Ordinances of Heaven``<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
isbe[6592]='Ordination`or-di-na\'-shun.`<a href="./study/isbe/search.html?string=ORDAIN,+ORDINATION">ORDAIN, ORDINATION</a>`1';
isbe[6593]='Oreb`In 2Esdras 2:33 the King James Version for Mt. <a href="./study/isbe/search.html?string=HOREB">HOREB</a> (which see; so the Revised Version (British and American)).``1';
isbe[6594]='Oreb; Zeeb`o\'-reb, ze\'-eb, zeb (\'orebh, "raven," especially "crow"), and (ze\'ebh, "wolf") (<a onClick="return mV(\'Jdg\',7,25);">Jud 7:25</a>; <a onClick="return mV(\'Jdg\',8,3);">8:3</a>; <a onClick="return mV(\'Psa\',83,11);">Ps 83:11</a>, <a onClick="return mV(\'Isa\',10,26);">Isa 10:26</a> (Oreb only)): Two Midianite chieftains captured and beheaded by the Ephraimites, who brought their heads to Gideon.<P>1. Meaning of Names:<P>As to the meaning of the two names, both words are found in Arabic. Robertson Smith, Kinship, etc. (190ff, 218ff), says that the use of the names of animals as names of persons is a relic of totemism. But Noldeke (ZDMG, XL, 160ff) and others hold that such a use shows a desire that those so named should be as disagreeable to their enemies as the plant or animal which the name denoted. Some again (e.g. Stade, Geschichte, 189ff) maintain that the two names here are borrowed from localities and not vice versa, as <a onClick="return mV(\'Jdg\',7,25);">Jud 7:25</a> implies. If so, we must take the names to be originally two places, apparently in Ephraim, for the words "beyond Jordan" in <a onClick="return mV(\'Jdg\',7,25);">7:25</A> contradict <a onClick="return mV(\'Jdg\',8,4);">8:4</A>, where it is said that Gideon came to the Jordan and passed over. Moore (Jgs, 214) suggests that the two localities were near the junction with the Jordan of the stream that comes from Wady Far\'ah. The construction of the Hebrew allows of a translation "the rock (called) Oreb," and "the winepress (called) Zeeb."<P>2. The Battle of Oreb:<P>The account of a battle here is corroborated by <a onClick="return mV(\'Isa\',10,26);">Isa 10:26</a>, a verse which mentions the "rock of Oreb," and suggests that the great defeat of the Midianites took place there (compare <a onClick="return mV(\'Isa\',9,4);">Isa 9:4</a>). The passage in <a onClick="return mV(\'Isa\',10,\'24-26\');">Isa 10:24-26</a> is prose, however, and is said to be late editing (see G.H. Box, Isaiah, 65). In <a onClick="return mV(\'Psa\',83,11);">Ps 83:11 (Hebrew 12)</a> there is a prayer that God would make the "nobles" among the Psalmist\'s enemies as Oreb and Zeeb.``149';
isbe[6595]='Oren`o\'-ren (\'oren; Aram, Alex. Aran): A son of Jerahmeel, the firstborn of Hezron (<a onClick="return mV(\'1Ch\',2,25);">1Ch 2:25</a>).``1';
isbe[6596]='Organ`or\'-gan.`<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>`1';
isbe[6597]='Orion`o-ri\'-on: A brilliant constellation dedicated to Nimrod or Merodach.`<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
isbe[6598]='Ornament`or\'-na-ment (\'adhi, "adornment"): In common with all the Orientals, the Hebrews were very fond of wearing ornaments, and their tendency to extravagance of this kind often met with stern prophetic rebuke (<a onClick="return mV(\'Isa\',3,\'16-24\');">Isa 3:16-24</a>; <a onClick="return mV(\'Eze\',13,\'18-20\');">Eze 13:18-20</a>). On this subject, little is said in the New Testament apart from Jesus\' (<a onClick="return mV(\'Luk\',7,25);">Lu 7:25</a>; <a onClick="return mV(\'Luk\',12,23);">12:23</a>) and James\' (<a onClick="return mV(\'Jam\',2,2);">Jas 2:2</a>) invectives against meretricious estimates of moral character. Yet the employment of attractive attire receives sanction in the divine example of <a onClick="return mV(\'Eze\',16,\'10-14\');">Eze 16:10-14</a>.<P>Ornaments in general would include finely embroidered or decorated fabrics, such as the priest\'s dress or the high-priestly attire, and the richly wrought veil, girdle and turban used by the wealthier class. But the term may be limited here to the various rings, bracelets and chains made of precious metals and more or less jeweled (compare <a onClick="return mV(\'Jer\',2,32);">Jer 2:32</a>).<P>These latter, described in detail under their own titles, may be summarized here as finger-rings, particularly prized as seal-rings (<a onClick="return mV(\'Gen\',38,18,25);">Ge 38:18,25</a>; <a onClick="return mV(\'Jer\',22,24);">Jer 22:24</a>); arm-rings or bracelets (<a onClick="return mV(\'Gen\',24,22);">Ge 24:22</a>; <a onClick="return mV(\'2Sa\',1,10);">2Sa 1:10</a>); earrings (<a onClick="return mV(\'Gen\',35,4);">Ge 35:4</a>; <a onClick="return mV(\'Exd\',32,2);">Ex 32:2</a>); noserings (<a onClick="return mV(\'Gen\',24,47);">Ge 24:47</a>; <a onClick="return mV(\'Eze\',16,12);">Eze 16:12</a>); anklets or ankle-chains (<a onClick="return mV(\'Isa\',3,16,18);">Isa 3:16,18</a>); head-bands or fillets or cauls (referred to in <a onClick="return mV(\'Isa\',3,18);">Isa 3:18</a> only), and necklaces or neck-chains (<a onClick="return mV(\'Gen\',41,42);">Ge 41:42</a>; <a onClick="return mV(\'Eze\',16,11);">Eze 16:11</a>).<P>Figurative: The universal devotion to ornament among the Orientals is the occasion for frequent Biblical allusions to the beauty and splendor of fine jewelry and attire. But everywhere, in divine injunctions, the emphasis of value is placed upon the beauty of holiness as an inward grace rather than on the attractions of outward ornament (<a onClick="return mV(\'Job\',40,10);">Job 40:10</a>; <a onClick="return mV(\'Psa\',110,3);">Ps 110:3</a>; <a onClick="return mV(\'Joe\',2,13);">Joe 2:13</a>; <a onClick="return mV(\'1Ti\',2,9,10);">1Ti 2:9,10</a>; <a onClick="return mV(\'1Pe\',3,4);">1Pe 3:4</a>). In grievous sorrow, all ornament was to be laid aside in token of mourning (<a onClick="return mV(\'Exd\',33,\'4-6\');">Ex 33:4-6</a>).``41';
isbe[6599]='Ornan`or\'-nan (<a onClick="return mV(\'1Ch\',21,15);">1Ch 21:15</a>).`<a href="./study/isbe/search.html?string=ARAUNAH">ARAUNAH</a>`1';
isbe[6600]='Orpah`or\'-pa (\'orpah; for meaning see below): A Moabitess, wife of Mahlon, son of Elimelech and Naomi. Unlike her sister Ruth she returned to her own people after escorting Naomi on her way to Judah (<a onClick="return mV(\'Rth\',1,4);">Ru 1:4</a>). Her name is supposed to be derived from the Hebrew word for "neck" (\'oreph), and so to mean "stiff-necked" because of her turning-back from following her mother-in-law; others take it to mean "gazelle."``1';
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