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isbe[9001]='Unlearned`un-lur\'-ned: <a onClick="return mV(\'Act\',4,13);">Ac 4:13</a> for agrammatos, literally "illiterate." But nothing more than "lacking technical rabbinical instruction" seems to be meant (compare <a onClick="return mV(\'Jhn\',7,15);">Joh 7:15</a>). <a onClick="return mV(\'1Cr\',14,16,23,24);">1Co 14:16,23,24</a> for idiotes, "private person," the Revised Version margin "he that is without gifts," correctly expresses the sense ("unbeliever" is hardly in point); also the King James Version, <a onClick="return mV(\'2Ti\',2,23);">2Ti 2:23</a>; <a onClick="return mV(\'2Pe\',3,16);">2Pe 3:16</a> (the Revised Version (British and American) "ignorant").``1';
isbe[9002]='Unleavened`un-lev\'-\'-nd.`<a href="./study/isbe/search.html?string=LEAVEN">LEAVEN</a>; <a href="./study/isbe/search.html?string=PASSOVER">PASSOVER</a>; <a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>`1';
isbe[9003]='Unnatural Vice`un-nat\'-u-ral vis.`<a href="./study/isbe/search.html?string=CRIMES">CRIMES</a>; <a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
isbe[9004]='Unni`un\'-i (\'unni, meaning unknown):<p>(1) One of "the twelve brethren" (so Curtis for the Revised Version (British and American) "brethren of the second degree") appointed as singers (<a onClick="return mV(\'1Ch\',15,18,20);">1Ch 15:18,20</a>).<P>(2) In <a onClick="return mV(\'Neh\',12,9);">Ne 12:9</a> (Kethibh \'unno) = the Revised Version (British and American) <a href="./study/isbe/search.html?string=UNNO">UNNO</A> (which see).``1';
isbe[9005]='Unno`un\'-o (\'unno; the Septuagint omits the name, but in Codex Sinaiticus, a later hand has added Iana; the Qere of the Massoretic Text has \'unni, as in <a onClick="return mV(\'1Ch\',15,18);">1Ch 15:18</a>, whence the King James Version has "Unni"): A Levite who returned with Zerubbabel (<a onClick="return mV(\'Neh\',12,9);">Ne 12:9</a>).``1';
isbe[9006]='Unpardonable Sin`un-par\'-dn-a-bl.`<a href="./study/isbe/search.html?string=BLASPHEMY">BLASPHEMY</a>`1';
isbe[9007]='Unquenchable Fire`un-kwench\'-a-b\'-l, pur asbestos): The phrase occurs in <a onClick="return mV(\'Mat\',3,12);">Mt 3:12</a> and its parallel <a onClick="return mV(\'Luk\',3,17);">Lu 3:17</a> in the words of the Baptist on the Messianic judgment: "The chaff he will burn up with unquenchable fire"; but also on the lips of Christ Himself in <a onClick="return mV(\'Mar\',9,43);">Mr 9:43</a>, where the "unquenchable fire" is equated with "<a href="./study/isbe/search.html?string=GEHENNA">Gehenna</A>" (which see). The same idea lies in <a onClick="return mV(\'Mar\',9,48);">9:48</A>, "The fire is not quenched" (ou sbennutai), and is implied in the numerous allusions to fire as the instrument of punishment and destruction in the Gospels and other parts of the New Testament (e.g. "the Gehenna of fire," <a onClick="return mV(\'Mat\',5,22);">Mt 5:22</a> margin, etc.; "furnace of fire," <a onClick="return mV(\'Mat\',13,40,42,50);">Mt 13:40,42,50</a>; "eternal fire," <a onClick="return mV(\'Mat\',25,41);">Mt 25:41</a>; compare also <a onClick="return mV(\'2Th\',1,8);">2Th 1:8</a>; <a onClick="return mV(\'2Pe\',3,7);">2Pe 3:7</a>; <a onClick="return mV(\'Jud\',1,7);">Jude 1:7</a>; <a onClick="return mV(\'Rev\',19,20);">Re 19:20</a>; <a onClick="return mV(\'Rev\',20,10,14,15);">20:10,14,15</a>; <a onClick="return mV(\'Rev\',21,8);">21:8</a>). For Old Testament analogies compare <a onClick="return mV(\'Isa\',1,31);">Isa 1:31</a>; <a onClick="return mV(\'Isa\',34,10);">34:10</a>; <a onClick="return mV(\'Isa\',66,24);">66:24</a>; <a onClick="return mV(\'Jer\',4,4);">Jer 4:4</a>; <a onClick="return mV(\'Jer\',7,20);">7:20</a>; <a onClick="return mV(\'Jer\',17,27);">17:27</a>; <a onClick="return mV(\'Jer\',21,12);">21:12</a>; <a onClick="return mV(\'Eze\',20,47,48);">Eze 20:47,48</a>. The language is obviously highly metaphorical, conveying the idea of an awful and abiding judgment, but is not to be pressed as teaching a destruction in the sense of annihilation of the wicked. An unquenchable fire is not needed for a momentary act of destruction. Even in the view of Edward White, the wicked survive the period of judgment to which these terms relate.`<a href="./study/isbe/search.html?string=PUNISHMENT,+EVERLASTING">PUNISHMENT, EVERLASTING</a>`132';
isbe[9008]='Untempered`un-tem\'-perd (taphel): Used of mortar in <a onClick="return mV(\'Eze\',13,\'10-15\');">Eze 13:10-15</a>; <a onClick="return mV(\'Eze\',22,28);">22:28</a>. Taphel probably refers to mortar made with clay instead of slaked lime. In the interior of Palestine and Syria walls are still commonly built of small stones or mud bricks, and then smeared over with clay mortar. The surface is rubbed smooth and is attractive in appearance. This coating prolongs the life of the wall but requires yearly attention if the wall is to stand.<P>Ezekiel uses the practice to typify the work of false prophets. They build up stories and make them plausible by an outward semblance to truth, while, in fact, they are flimsy, unreliable prophecies, resembling the walls described above, which can be broken down by a push or a heavy rain storm.``133';
isbe[9009]='Untoward`un-to\'-erd, un-tord\' (skolios): Appears only in <a onClick="return mV(\'Act\',2,40);">Ac 2:40</a>, the King James Version "Save yourselves from this untoward generation." It means "perverse," "willful," "crooked," and is so translated in Revised Version: "this crooked generation" (apo tes geneas tes skolias tautes). the King James Version headings to <a onClick="return mV(\'Isa\',28,\'1-\');">Isa 28</a> and <a onClick="return mV(\'Hsa\',6,\'1-\');">Ho 6</a> have "untowardness." This now obsolete term probably derived its orgin from the idea of the heart that was not inclined toward the divine will and teaching. Hence, "not-toward," or "untoward."``1';
isbe[9010]='Unwalled`un-wold\'.`<a href="./study/isbe/search.html?string=VILLAGE">VILLAGE</a>; <a href="./study/isbe/search.html?string=WALL">WALL</a>`1';
isbe[9011]='Unwashen`un-wosh\'-\'-n (aniptos): Occurs only twice in the New Testament, not at all in the Hebrew or Greek Old Testament (<a onClick="return mV(\'Mat\',15,20);">Mt 15:20</a> = <a onClick="return mV(\'Mar\',7,2);">Mr 7:2</a>). Jesus is here denouncing the traditionalism of the scribes and Pharisees. Uncleanness, to them, was external and purification was ceremonial. Hence, the Pharisaic view that the hands became unclean (religiously, not physically), and so before meals must be cleansed (religiously) by washing, which consisted in two affusions and must extend up to the wrist, else the hand was still unclean. Jewish tradition traced this custom back to Solomon (see Shabbath 14b, end), but the first unmistakable occurrence of the custom is in the Sibylline Oracles (3:591-93), where the hands are said to be washed in connection with prayer and thanksgiving. The schools of Shammai and Hillel, though usually differing on points of tradition, agreed on the washing of hands as necessary for ceremonial purification (having reached this agreement in the early part of Jesus\' life).<P>LITERATURE.<P>Broadus, Commentary on <span class="noTag">Matthew (15:2-20)</span>; Gould, Swete, commentaries on Mark (<a onClick="return mV(\'Mar\',7,2);">7:2</A>); Edersheim, The Life and Times of Jesus the Messiah, II, 8ff; Schurer. HJP, div II, volume I, section 25 ("Scribism").`<a href="./study/isbe/search.html?string=PURITY">PURITY</a>; <a href="./study/isbe/search.html?string=UNCLEANNESS">UNCLEANNESS</a>`194';
isbe[9012]='Unworthly`un-wur\'-thi-li: <a onClick="return mV(\'1Cr\',11,27,29);">1Co 11:27,29</a> the King James Version for anaxios. In <a onClick="return mV(\'1Cr\',11,29);">11:29</a>, the Revised Version (British and American), on convincing textual evidence, has omitted the word, which is a needless gloss (compare the Revised Version\'s translation of the whole verse). In <a onClick="return mV(\'1Cr\',11,27);">11:27</a> the American Standard Revised Version has changed "unworthily" to "in an unworthy manner," a rather pointless alteration.``1';
isbe[9013]='Unwritten, Saying`un-rit\'-\'-n.`<a href="./study/isbe/search.html?string=AGRAPHA">AGRAPHA</a>`1';
isbe[9014]='Upharsin`u-far\'-sin (upharsin).`<a href="./study/isbe/search.html?string=MENE,+MENE,+TEKEL,+UPHARSIN">MENE, MENE, TEKEL, UPHARSIN</a>`1';
isbe[9015]='Uphaz`u\'-faz (\'uphaz): A gold-bearing region, mentioned in <a onClick="return mV(\'Jer\',10,9);">Jer 10:9</a>; <a onClick="return mV(\'Dan\',10,5);">Da 10:5</a>, otherwise unknown. Perhaps in both passages Ophir, which differs in one consonant only, should be read. In the second passage, instead of "gold of Uphaz," perhaps "gold and fine gold" (\'uphaz) should be read. The Jerusalem Talmud states that there were seven kinds of gold, good gold, pure, precious, gold of Uphaz, purified, refined, and red gold of Parvaim (<a onClick="return mV(\'2Ch\',3,6);">2Ch 3:6</a>). That of Uphaz, which is so called from the place from which it comes, resembles "flashes of fire fed with pitch" (M. Schwab, The Talmud of Jerusalem, V, 207f).``189';
isbe[9016]='Upper Chamber; Upper Room`up\'-er cham\'-ber, (\'aliyah (<a onClick="return mV(\'2Ki\',1,2);">2Ki 1:2</a>), etc.; anogeon (<a onClick="return mV(\'Mar\',14,15);">Mr 14:15</a>; <a onClick="return mV(\'Luk\',22,12);">Lu 22:12</a>), huperoon (<a onClick="return mV(\'Act\',1,13);">Ac 1:13</a>; <a onClick="return mV(\'Act\',9,37,39);">9:37,39</a>; <a onClick="return mV(\'Act\',20,8);">20:8</a>)): In <a onClick="return mV(\'Jdg\',3,20);">Jud 3:20</a> the English Revised Version renders "summer parlor" and in the margin "Hebrew: \'Upper chamber of cooling.\'" This was probably a roof-chamber. The "upper chamber" of Ahaziah in <a onClick="return mV(\'2Ki\',1,2);">2Ki 1:2</a> was evidently in the 2nd story of the building. On the "upper chambers" of the temple (<a onClick="return mV(\'1Ch\',28,11);">1Ch 28:11</a>; <a onClick="return mV(\'2Ch\',3,9);">2Ch 3:9</a>), see <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</a>. The "large upper room" which was the scene of the Last Supper, with that in <a onClick="return mV(\'Act\',1,13);">Ac 1:13</a>, was also plainly an upper-story chamber. That in <a onClick="return mV(\'Act\',20,8);">Ac 20:8</a> was in the 3rd story (at Miletus, a Greek city).`<a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>`132';
isbe[9017]='Ur`ur (\'ur, "flame"; Codex Vaticanus Sthur; Codex Sinaiticus Ora): Father of Eliphal, one of David\'s "mighty men," in <a onClick="return mV(\'1Ch\',11,35);">1Ch 11:35</a>; in the parallel <a onClick="return mV(\'2Sa\',23,34);">2Sa 23:34</a> called "Ahasbai."``1';
isbe[9018]='Ur of the Chaldees`kal\'-dez (\'ur kasdim; he chora (ton) Chaldaion): For more than 2,000 years efforts have been made to identify the site of this city. The writers of the Septuagint, either being unfamiliar with the site, or not considering it a city, wrote chora, "land," instead of Ur. Eupolemus, who lived about 150 BC, spoke of it as being a city of Babylonia called Camarina, which he said was called by some Ouria. Stephen (<a onClick="return mV(\'Act\',7,2,4);">Ac 7:2,4</a>) regarded the place as being in Mesopotamia. The Talmud, however, as well as some later Arabic writers, regarded Erech (the Septuagint Orek) as the city. The cuneiform writing of this city, Urnki, would seem to support this view, but Erech is mentioned in Genesis. Ammianus Marcellinus identified the city with the castle of Ur in the desert between Hatra and Nisibis, but this was only founded in the time of the Persians. Owing to its nearness to Haran, and because Stephen placed it in Mesopotamia, Urfa or Oorfa, named Edessa by the Greeks, has also in modern times been identified as the city. But Seleucus is credited with having built this city.<P>The most generally-accepted theory at the present time is that Ur is to be identified with the modern Mugheir (or Mughayyar, "the pitchy") in Southern Babylonia, called Urumma, or Urima, and later Uru in the inscriptions. This borders on the district which in the 1st millennium BC was called Chaldea (Kaldu).<P>This, some hold, accords with the view of Eupolemus, because Camarina may be from the Arabic name of the moon qamar, which refers perhaps to the fact that the ancient city was dedicated to the worship of the moon-god. Another argument which has been advanced for this identification is that Haran, the city to which Terah migrated, was also a center of moon-god worship. This, however, is precarious, because Urumma or Urima in Abraham\'s day was a Sumerian center, and the seat of Nannar-worship, whereas Haran was Semitic, and was dedicated to Sin. Although these two deities in later centuries were identified with each other, still the argument seems to have little weight, as other deities were also prominently worshipped in those cities, particularly Haran, which fact reminds us also that the Talmud says Terah worshipped no less than 12 deities.<P>It should be stated that there are scholars who hold, with the Septuagint, that Ur means, not a city, but perhaps a land in which the patriarch pastured his flocks, as for instance, the land of Uri or Ura (Akkad). The designation "of the Chaldeans" was in this case intended to distinguish it from the land where they were not found.<P>Still another identification is the town Uru (Mar-tu) near Sippar, a place of prominence in the time of Abraham, but which was lost sight of in subsequent periods (compare Amurru, 167). This fact would account for the failure to identify the place in the late pre-Christian centuries, when Urima or Uru still flourished. Western Semites<65>for the name Abram is not Babylonian<61>lived in this city in large numbers in the age when the patriarch lived. The Babylonian contract literature from this, as well as other sites, is full of names from the western Semitic lands, Aram and Amurru. This fact makes it reasonable that the site should be found in Babylonia; but, as stated, although the arguments are by no means weighty, more scholars at the present favor Mugheir than any other site.``24';
isbe[9019]='Urbane`ur\'-ban, -ban\'.`<a href="./study/isbe/search.html?string=URBANUS">URBANUS</a>`1';
isbe[9020]='Urbanus`ur-ba\'-nus (Ourbanos; the King James Version Urbane): A common slave name. Gifford says that it is found "as here, in juxtaposition with Ampliatus, in a list of imperial freedmen, on an inscription, 115 AD." He was a member of the Christian community at Rome to whom Paul sent greetings. Paul calls him "our fellow-worker in Christ" (<a onClick="return mV(\'Rom\',16,9);">Ro 16:9</a>). "The \'our\' (as opposed to \'my,\' <a onClick="return mV(\'Rom\',16,3);">Ro 16:3</a>) seems to suggest that all Christian workers had a common helper in Urbanus" (Denney).``1';
isbe[9021]='Uri`u\'-ri, oo\'-ri (uri (uwri in <a onClick="return mV(\'1Ki\',4,19);">1Ki 4:19</a>), "fiery," unless the word be contracted for \'uriyah, "Uriah"):<P>(1) Son of Hur, and father of Bezalel (<a onClick="return mV(\'Exd\',31,2);">Ex 31:2</a>; <a onClick="return mV(\'Exd\',35,30);">35:30</a>; <a onClick="return mV(\'Exd\',38,22);">38:22</a>; <a onClick="return mV(\'1Ch\',2,20);">1Ch 2:20</a>; <a onClick="return mV(\'2Ch\',1,5);">2Ch 1:5</a>).<P>(2) Father of Geber, one of Solomon\'s 12 provision officers (<a onClick="return mV(\'1Ki\',4,19);">1Ki 4:19</a>; the Septuagint\'s Codex Vaticanus and Codex Alexandrinus, Adai).<P>(3) A porter who had married a foreign wife (<a onClick="return mV(\'Ezr\',10,24);">Ezr 10:24</a>; the Septuagint\'s Odouth; Codex Alexandrinus Odoue; Lucian Ourias).``1';
isbe[9022]='Uriah; Uruah`u-ri\'-a, u-ri\'-ja (\'uriyah, in <a onClick="return mV(\'Jer\',26,20);">Jer 26:20</a> \'uriyahu, "flame of Yahweh" or "my light is Yahweh"; the Septuagint and the New Testament Our(e)ias, with variants; the King James Version has Urijah in <a onClick="return mV(\'2Ki\',16,\'10-16\');">2Ki 16:10-16</a>; <a onClick="return mV(\'Neh\',3,4,21);">Ne 3:4,21</a>; <a onClick="return mV(\'Neh\',8,4);">8:4</a>; <a onClick="return mV(\'Jer\',26,20);">Jer 26:20</a>):<P>(1) A Hittite, who had settled in Jerusalem at the time of David and who had entered David\'s service. He had become a worshipper of Yahweh (judging from the usual interpretations of his name) and had married a Hebrew wife, <a href="./study/isbe/search.html?string=BATH-SHEBA">BATH-SHEBA</A> (which see). David\'s sin with this woman occurred while Uriah was engaged in warfare, and David had him recalled to Jerusalem in order to hide what had transpired. Uriah, however, felt himself bound by the consecration of a soldier (compare <a onClick="return mV(\'1Sa\',21,5);">1Sa 21:5</a>; <a onClick="return mV(\'Deu\',23,10);">De 23:10</a>f) and refused to do violence to his religion, so that David\'s ruse was in vain. (The point is missed here by speaking of Uriah\'s "chivalrous determination," as in HDB, IV, 837.) David, in desperation, wrote Joab instructions that were virtually a command to have Uriah murdered, and these instructions were duly carried out (<a onClick="return mV(\'2Sa\',11,\'2-27\');">2Sa 11:2-27</a>). The inclusion of Uriah\'s name in the list of the "mighty men" in <a onClick="return mV(\'2Sa\',23,39);">2Sa 23:39</a> parallel <a onClick="return mV(\'1Ch\',11,41);">1Ch 11:41</A> is proof of his reputation as a soldier, and the name is found also in <a onClick="return mV(\'2Sa\',12,9,10,15);">2Sa 12:9,10,15</a>; <a onClick="return mV(\'1Ki\',15,5);">1Ki 15:5</a>; <a onClick="return mV(\'Mat\',1,6);">Mt 1:6</a>. On the occurrence in Matthew see especially Heffern, JBL, XXXI, 69ff (1912).<P>(2) A priest under Ahaz, who carried into effect the latter\'s commands to introduce an Assyrian altar into the Temple and to use it for the sacrifices (<a onClick="return mV(\'2Ki\',16,\'10-16\');">2Ki 16:10-16</a>; see <a href="./study/isbe/search.html?string=ALTAR">ALTAR</a>). The same Uriah appears in <a onClick="return mV(\'Isa\',8,2);">Isa 8:2</a> as one of the two "faithful witnesses" taken by Isaiah in the matter of Maher-shalal-hash-baz. This description has seemed to many to conflict with Uriah\'s compliancy in obeying Ahaz, but it must be remembered that<P>(a) "faithful witness" means simply "one whom the people will believe," and<P>(b) the articles in the sanctuary were not held as immutably sacred in the time of Ahaz as they were in later days.<P>The omission of Uriah\'s name from the list in <a onClick="return mV(\'1Ch\',6,\'10-14\');">1Ch 6:10-14</a> is probably without significance, as Chronicles records only nine names from Solomon to the exile, showing that there must be many omissions. The corresponding list in Josephus, Ant, X, viii,6,contains 18 names, including Uriah\'s.<P>(3) A son of Shemaiah, of Kiriath-jearim, and a contemporary of Jeremiah. He was a prophet, and his prophecy agreed with Jeremiah\'s in regards. Jehoiakim, roused to anger, arrested him, even at the trouble of a pursuit into Egypt, put him to death and desecrated his body (<a onClick="return mV(\'Jer\',20,\'1-\');">Jer 20-23</a>). The story is told partly in order to show the greatness of Jeremiah\'s dangers, partly to bear record of the goodness of <a href="./study/isbe/search.html?string=AHIKAM">AHIKAM</a> (which see), Jeremiah\'s protector.<P>(4) A priest, the father of <a href="./study/isbe/search.html?string=MEREMOTH">MEREMOTH</A> (which see) (<a onClick="return mV(\'Ezr\',8,33);">Ezr 8:33</a>; <a onClick="return mV(\'Neh\',3,4,21);">Ne 3:4,21</a>; 1Esdras 8:62 ("Urias," the King James Version "Iri")).<P>(5) One of those on Ezra\'s right hand reading of the Law (<a onClick="return mV(\'Neh\',8,4);">Ne 8:4</a>; 1Esdras 9:43 ("Urias")). Quite possibly identical with (4) above.``48';
isbe[9023]='Urias (1)`u-ri\'-as (Oureias; Codex Vaticanus (b) Ouria; Codex Alexandrinus Ouri; the King James Version Iri):<P>(1) The father of Marmoth (1Esdras 8:62) = "Uriah" of <a onClick="return mV(\'Ezr\',8,33);">Ezr 8:33</a>, and perhaps identical with (2).<P>(2) Codex Vaticanus (b) and Codex Alexandrinus, Oureias, Ourias = one of those who stood on Ezra\'s right hand as he read the Law (1Esdras 9:43) = "Uriah" of <a onClick="return mV(\'Neh\',8,4);">Ne 8:4</a>.``1';
isbe[9024]='Urias (2)`(Ourias): the King James Version; Greek form of "Uriah" (thus the Revised Version (British and American)). The husband of Bath-sheba (<a onClick="return mV(\'Mat\',1,6);">Mt 1:6</a>).``1';
isbe[9025]='Uriel (1)`u\'-ri-el (\'uri\'-el, "flame of El (God)," or "El is my light"):<P>(1) A Kohathite, said in <a onClick="return mV(\'1Ch\',15,5);">1Ch 15:5</a> to be the chief of the sons of Kohath (<a onClick="return mV(\'1Ch\',6,24);">1Ch 6:24 (Hebrew verse 9)</a>; <a onClick="return mV(\'1Ch\',15,5,11);">15:5,11</A>). He corresponds to Zephaniah in the pedigree of Heman in <a onClick="return mV(\'1Ch\',6,\'33-38\');">1Ch 6:33-38 (Hebrew 18-23)</a>. See Curtis, Chronicles, 130 f.<P>(2) A man of Gibeah, and father of Micaiah the mother of King Abijah of Judah (<a onClick="return mV(\'2Ch\',13,2);">2Ch 13:2</a>).<P>(3) The archangel (En 20:2, etc.). See next article [<a href="./study/isbe/search.html?string=URIEL+(2)">Uriel (2)]</a>.``1';
isbe[9026]='Uriel (2)`(Ouriel, "fire or flame of God"\' or "my light is God"):<p>(1) Called only in 2Esdras an "angel," except 2Esdras 4:36 where the Revised Version (British and American) and the King James Version rightly give "Jeremiel the archangel" for the King James Version "Uriel the archangel," but elsewhere known as one of the four chief archangels. He was the angel who instructed Ezra (2Esdras 4:1; 5:20; 10:28). In Enoch 20:2 Uriel is the angel who is "over the world and Tartarus" (ho epi tou kosmou kai tou tartarou), and as such is the conductor to Enoch in the world below, the secrets of which he explains. Compare also (Greek) 19:1; 21:5. In the (Latin) "Life of Adam and Eve," 48 (ed. W. Meyer in Abhand. d. Bayer. Akad. der Wiss., XIV,1878,250), Uriel (Oriel) accompanied Michael when at God\'s bidding he wrapped the bodies of Adam and Abel in three linen sheets and buried them in Paradise. In the lost "Prayer of Joseph" Uriel is the angel who wrestles and converses with Jacob and knows the secrets of heaven (as in Enoch those of Tartarus), but stands only 8th in rank, whereas in (Greek) Enoch 20:2ff he is the 1st of the six (or seven) archangels. In Sib Or 2:229 he is entrusted with the judgment of the Titans. Compare Milton, Paradise Lost, III, 690, "regent of the sun, and held the sharpest sighted Spirit of all in heaven."<P>(2) "Uriel" the King James Version = the Revised Version (British and American) and the King James Version margin "Jeremiel."``5';
isbe[9027]='Urijah``<a href="./study/isbe/search.html?string=URIAH">URIAH</a>; <a href="./study/isbe/search.html?string=URIJAH">URIJAH</a>`1';
isbe[9028]='Urim And Thummim`u\'-rim and thum\'-im (ha-\'urim weha-tummim (article omitted in <a onClick="return mV(\'Ezr\',2,63);">Ezr 2:63</a>; <a onClick="return mV(\'Neh\',7,65);">Ne 7:65</a>); perhaps "light and perfection," as intensive plurals):<P>1. Definition:<P>Articles not specifically described, placed in (next to, or on (Hebrew \'el; Septuagint epi; Samaritan-Hebrew \'al)) the high priest\'s breastplate, called the "breast-plate of decision" (English Versions of the Bible, "judgment"). (<a onClick="return mV(\'Exd\',28,30);">Ex 28:30</a>; <a onClick="return mV(\'Lev\',8,8);">Le 8:8</a>). Their possession was one of the greatest distinctions conferred upon the priestly family (<a onClick="return mV(\'Deu\',33,8);">De 33:8</a>; Ecclesiasticus 45:10), and seems to have been connected with the function of the priests as the mouthpiece of Yahweh, as well as with the ceremonial side of the service (<a onClick="return mV(\'Exd\',28,30);">Ex 28:30</a>; compare Arabic kahin, "soothsayer").<P>2. Use in the Old Testament:<P>Through their use, the nature of which is a matter of conjecture, the divine will was sought in national crises, and apparently the future foretold, guilt or innocence established, and, according to one theory, land divided (Babha\' Bathra\' 122a; Sanhedrin 16a). Thus, Joshua was to stand before Eleazar who was to inquire for him after the judgment (decision) of the Urim (<a onClick="return mV(\'Num\',27,21);">Nu 27:21</a>). It seems that this means was employed by Joshua in the matter of Achan (<a onClick="return mV(\'Jos\',7,14,18);">Jos 7:14,18</a>) and overlooked in the matter of the Gibeonites (9:14). Though not specifically mentioned, the same means is in all probability referred to in the accounts of the Israelites consulting Yahweh after the death of Joshua in their warfare (<a onClick="return mV(\'Jdg\',1,1,2);">Jud 1:1,2</a>; <a onClick="return mV(\'Jdg\',20,18,\'26-28\');">20:18,26-28</a>). The Danites in their migration ask counsel of a priest, perhaps in a similar manner (<a onClick="return mV(\'Jdg\',18,5,7);">Jud 18:5,7</a>). It is not impossible that even the prophet Samuel was assisted by the Urim in the selection of a king (<a onClick="return mV(\'1Sa\',10,\'20-22\');">1Sa 10:20-22</a>). During Saul\'s war with the Philistines, he made inquiry of God with the aid of the priest (<a onClick="return mV(\'1Sa\',14,36,37);">1Sa 14:36,37</a>), Ahijah, the son of Ahitub, who at that time wore the ephod (<a onClick="return mV(\'1Sa\',14,3);">1Sa 14:3</a>). Although on two important occasions Yahweh refused to answer Saul through the Urim (<a onClick="return mV(\'1Sa\',14,37);">1Sa 14:37</a>; <a onClick="return mV(\'1Sa\',28,6);">28:6</a>), it appears (from the Septuagint version of <a onClick="return mV(\'1Sa\',14,41);">1Sa 14:41</a>; see below) that he Used the Urim and Thummim successfully in ascertaining the cause of the divine displeasure. The accusation of Doeg and the answer of the high priest (<a onClick="return mV(\'1Sa\',22,10,13,15);">1Sa 22:10,13,15</a>) suggest that David began to inquire of Yahweh through the priesthood, even while he was an officer of Saul. After the massacre of the priests in Nob, Abiathar fled to the camp of David (<a onClick="return mV(\'1Sa\',22,20);">1Sa 22:20</a>), taking with him the ephod (including apparently the Urim and Thummim, <a onClick="return mV(\'1Sa\',23,6);">1Sa 23:6</a>) which David used frequently during his wanderings (<a onClick="return mV(\'1Sa\',23,\'2-4\');">1Sa 23:2-4</a>,<a onClick="return mV(\'1Sa\',23,\'9-12\');">9-12</a>; <a onClick="return mV(\'1Sa\',30,7,8);">30:7,8</a>), and also after the death of Saul (<a onClick="return mV(\'2Sa\',2,1);">2Sa 2:1</a>; <a onClick="return mV(\'2Sa\',5,19,23);">5:19,23</a>; <a onClick="return mV(\'2Sa\',21,1);">21:1</a>). After the days of David, prophecy was in the ascendancy, and, accordingly, we find no clear record of the use of the Urim and Thummim in the days of the later kings (compare, however, <a onClick="return mV(\'Hsa\',3,4);">Ho 3:4</a>; Ecclesiasticus 33:3). Still, in post-exilic times we find the difficult question of the ancestral right of certain priests to eat of the most holy things reserved till there would stand up a priest with Urim and with Thummim (<a onClick="return mV(\'Ezr\',2,63);">Ezr 2:63</a>; <a onClick="return mV(\'Neh\',7,65);">Ne 7:65</a>; 1Esdras 5:40; Sotah 48b).<P>3. Older (Traditional) Views:<P>Though Josephus sets the date for the obsolescence of the Urim and Thummim at 200 years before his time, in the days of John Hyrcanus (Ant., III, viii, 9), the Talmud reckons the Urim and Thummim among the things lacking in the second Temple (Sotah 9 10; Yoma\' 21b; Yeru Qid. 65b). Both Josephus and the Talmud identify the Urim and Thummim with the stones of the breastplate. The former simply states that the stones shone whenever the shekhinah was present at a sacrifice or when the army proceeded to battle.<P>"God declared beforehand by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God\'s being present for their assistance" (Ant., III, viii, 9).<P>The Talmudic explanation suggests that by the illumination of certain letters the divine will was revealed, and that in order to have a complete alphabet, in addition to the names of the tribes, the breastplate bore the names of the patriarchs, Abraham, Isaac and Jacob. and the words shibhte yeshurun. A later scholar even suggests that the letters moved from their places to form words (Yoma\' 73a, b). Characteristically enough the Talmud prescribes rules and suggestions for the consultation of the non-existing Urim and Thummim: that the one asking must be a man of public importance, that the question must pertain to the public weal; that the priest must face the shekhinah (west); that one question be asked at a time, and so forth (same place).<P>It is difficult to tell just how much, if anything, of a lingering tradition is reflected in the view that the Urim and Thummim and stones of the breast-plate were identical. In the absence of other ancient clues, however, it is not safe to reject even the guesses of the Jews of the second temple in favor of our own. We do not even know the meaning of the word choshen, so confidently translated "pouch" or "receptacle" by opponents of the older view, without any basis whatever. On the other hand the theory of identification was widespread. Even Philo leans toward it in his De Monarchia, although in his Vita Mosis (iii) he seems to have in mind two small symbols representing Light and Truth embroidered on the cloth of the choshen or hung round the neck of the high priest, similar to the Egyptian symbol of justice. Another very old view is that the Urim and Thummim consisted of a writing containing the Ineffable Name (Pseudo-Jonathan on <a onClick="return mV(\'Exd\',28,20);">Ex 28:20</a>; compare Rashi and Nachmanides at the place).<P>4. Recent (Critical) Views:<P>The view most generally held today is that the Urim and Thummim were two sacred lots, one indicating an affirmative or favorable answer, the other a negative or unfavorable answer (Michaelis, Ewald, Wellhausen, Robertson Smith, Driver, G. F. Moore, Kennedy, Muss-Arnolt). The chief support of this view is found, not in the Massoretic Text, but in the reconstruction by Wellhausen and Driver of <a onClick="return mV(\'1Sa\',14,41);">1Sa 14:41</a>ff on the basis of the Septuagint: "If this fault be in me or in Jonathan, my son, give Urim (dos delous), and if it be in thy people Israel, give Thummim (dos hosioteta)." The following sentence clearly suggests the casting of lots, possibly lots on which the names of Saul and Jonathan were written, and "Jonathan" was taken. Efforts have been made to support the view that the Urim and Thummim themselves were sacred lots on the basis of analogous customs among other peoples (e.g. pre-Islamic Arabs (Moore in EB) andBabylonians (W. Muss-Arnolt in Jewish Encyclopedia and AJSL, July, 1900)). It must be borne in mind, however, that whatever the lot-theory has to recommend it, it is inconsistent not only with the post-Biblical traditions, but also with the Biblical data. For those who are not inclined to give much weight to the passages connecting the Urim and Thummim with the high priest\'s apparel (<a onClick="return mV(\'Exd\',28,30);">Ex 28:30</a>; <a onClick="return mV(\'Lev\',8,8);">Le 8:8</a>, both "P"), there is of course no difficulty in dissociating the two, in spite of the fact that for the use of this system of divination the one thing necessary in the historical passages on which they rely seems to be the ephod. Still, if we are to think of two lots, one called and possibly marked "Urim" and the other "Thummim," it is difficult to get any meaning from the statement (<a onClick="return mV(\'1Sa\',14,37);">1Sa 14:37</a>; <a onClick="return mV(\'1Sa\',28,6);">28:6</a>) that Yahweh did not answer Saul on certain occasions, unless indeed we surmise for the occasion the existence of a third nameless blank lot. A more serious difficulty arises from the fact that the answers ascribed to the Urim and Thummim are not always the equivalent of "yes" or "no" (compare <a onClick="return mV(\'Jdg\',1,2);">Jud 1:2</a>; <a onClick="return mV(\'Jdg\',20,18);">20:18</a>; <a onClick="return mV(\'1Sa\',22,10);">1Sa 22:10</a>; <a onClick="return mV(\'2Sa\',5,23);">2Sa 5:23</a>; <a onClick="return mV(\'2Sa\',21,1);">21:1</a>), even if we omit from consideration the instances where an individual is apparently pointed out from all Israel (compare the instances of the detection of Achan and the selection of Saul with that of Jonathan, above).<P>5. Etymology:<P>If we turn to etymology for assistance, we are not only on uncertain ground, but when Babylonian and other foreign words are brought in to bolster up a theory abput anything so little understood as the Urim and Thummim, we are on dangerous ground. Thus, Muss-Arnolt is ready with Babylonian words (urtu, "command," and tamitu, "oracular decision"); others suggest tme, the Egyptian image of justice; still others connect Urim with \'arar, to curse," in order to make it an antonym of tummim, "faultlessness." It is generally admitted, however, that, as pointed in the Massoretic Text, the words mean "light" and "perfection," on the basis of which the Talmud (Yoma\' 73b) as well as most of the Greek versions translated them (delosis kai aletheia; photismoi kai teleiotetes), although Symmachus in one place (<a onClick="return mV(\'Deu\',33,8);">De 33:8</a>), who is followed by the Vulgate, connects Urim with the word Torah and understands it to mean "doctrine" (teleiotes kai didache). Though loth to add to the already overburdened list of conjectures about these words, it appears to the present writer that if Urim and Thummim are antonyms, and Urim means "light," it is by no means difficult to connect Thummim with darkness, inasmuch as there is a host of Hebrew stems based on the root -tm, all indicating concealing, closing up, and even darkness (compare ...(see <a onClick="return mV(\'Job\',40,13);">Job 40:13</a>), ... and even and cognate Arabic words in BDB). This explanation would make Urim and Thummim mean "illuminated" and "dark" (compare Caster in Hastings, ERE, IV, 813), and, while fitting well with the ancient theories or traditions, would not be excluded by the recent theory of lots of opposite purport.``81';
isbe[9029]='Usury`u\'-zhu-ri:<P>1. In the Old Testament:<P>The Hebrew law concerning exaction of interest upon loans was very humane. Hebrews were to lend to their brethren without interest (<a onClick="return mV(\'Exd\',22,25);">Ex 22:25</a>; <a onClick="return mV(\'Lev\',25,36);">Le 25:36</a>f; <a onClick="return mV(\'Deu\',23,19);">De 23:19</a>f). This, however, did not apply to a stranger (<a onClick="return mV(\'Deu\',23,20);">De 23:20</a>). Two stems are used in the Old Testament, rendered in the King James Version "usury," in the Revised Version (British and American) better rendered "interest":<P>(1) verb nashah (<a onClick="return mV(\'Exd\',22,25);">Ex 22:25</a>; <a onClick="return mV(\'Isa\',24,2);">Isa 24:2</a>; <a onClick="return mV(\'Jer\',15,10);">Jer 15:10</a>), and the noun form, mashsha\' (<a onClick="return mV(\'Neh\',5,7,10);">Ne 5:7,10</a>);<P>(2) a stronger and more picturesque word, nashakh, "to bite," "to vex," and so "to lend on interest" (<a onClick="return mV(\'Deu\',23,19,20);">De 23:19,20</a>); noun form neshekh (<a onClick="return mV(\'Exd\',22,25);">Ex 22:25</a>; <a onClick="return mV(\'Lev\',25,36);">Le 25:36</a>f; <a onClick="return mV(\'Psa\',15,5);">Ps 15:5</a>; <a onClick="return mV(\'Pro\',28,8);">Pr 28:8</a>; <a onClick="return mV(\'Eze\',18,8,13,17);">Eze 18:8,13,17</a>; <a onClick="return mV(\'Eze\',22,12);">22:12</a>).<P>It would be easy to go from a fair rate of interest to an unfair rate, as seen in the history of the word "usury," which has come to mean an exorbitant or unlawful interest. Abuses arose during the exile. Nehemiah forced the people after the return to-give back exactions of "one hundredth," or 1 percent monthly which they took from their brethren (<a onClick="return mV(\'Neh\',5,10);">Ne 5:10</a>f; compare <a onClick="return mV(\'Eze\',22,12);">Eze 22:12</a>). A good citizen of Zion is one who did not put out his money to usury (<a onClick="return mV(\'Psa\',15,5);">Ps 15:5</a>). One who is guilty of this comes to disaster (<a onClick="return mV(\'Pro\',28,8);">Pr 28:8</a>).<P>2. In the New Testament:<P>The Greek word is tokos, literally, "offspring," interest springing out of the principal. Money lenders were numerous among the Jews in Christ\'s day, and, in the parable of the Talents, He represents the lord of the unprofitable servant as rebuking the sloth in the words, "I should have received mine own with interest" (<a onClick="return mV(\'Mat\',25,27);">Mt 25:27</a>; <a onClick="return mV(\'Luk\',19,23);">Lu 19:23</a> the Revised Version (British and American)).``137';
isbe[9030]='Uta`u\'-ta (Outa): "The sons of Uta" returned with Zerubbabel (1Esdras 5:30); wanting in the parallel <a onClick="return mV(\'Ezr\',2,45);">Ezr 2:45</a>; <a onClick="return mV(\'Neh\',7,48);">Ne 7:48</a>.``1';
isbe[9031]='Uthai`u\'-thi, u\'-tha-i (\'uthay, meaning uncertain):<P>(1) A descendant of Judah, of the clan of Perez (<a onClick="return mV(\'1Ch\',9,4);">1Ch 9:4</a>) = "Athaiah" of <a onClick="return mV(\'Neh\',11,4);">Ne 11:4</a>.<P>(2) Son of Bigvai (<a onClick="return mV(\'Ezr\',8,14);">Ezr 8:14</a>); called "Uthi" in 1Esdras 8:40.``1';
isbe[9032]='Uthi`u\'-thi (Codex Alexandrinus Outhi; Codex Vaticanus Outou): One of the sons of Bago (Bigvai) who returned at the head of his family with Ezra (1Esdras 8:40) = "Uthai" of <a onClick="return mV(\'Ezr\',8,14);">Ezr 8:14</a>.``1';
isbe[9033]='Utmost Sea; Uttermost Sea`ut\'-most, ut\'-er-most.`<a href="./study/isbe/search.html?string=MEDITERRANEAN+SEA">MEDITERRANEAN SEA</a>`1';
isbe[9034]='Uttermost`ut\'-er-most: A pleonastic compound of a comparative ("utter"; compare "outer") and a superlative ("most"), in the King James Version used interchangeably with the ordinary superlative forms "utmost" (compare <a onClick="return mV(\'Mat\',12,42);">Mt 12:42</a>; <a onClick="return mV(\'Luk\',11,31);">Lu 11:31</a>) and "outmost" (compare <a onClick="return mV(\'Exd\',26,4,10);">Ex 26:4,10</a>). The Revised Version (British and American) adds still another form, "outermost," in <a onClick="return mV(\'2Ki\',7,5,8);">2Ki 7:5,8</a> (the King James Version "uttermost"). the Revised Version (British and American) has made a few changes to secure a more accurate translation (<a onClick="return mV(\'Jer\',9,26);">Jer 9:26</a>; <a onClick="return mV(\'Joe\',2,20);">Joe 2:20</a>, etc.) or to give uniformity (<a onClick="return mV(\'Exd\',26,4);">Ex 26:4</a>; <a onClick="return mV(\'Mat\',5,26);">Mt 5:26</a>; <a onClick="return mV(\'Mat\',12,42);">12:42</a>, etc.), but for the most part has left the King James Version undisturbed.``1';
isbe[9035]='Uz (1)`uz (uts \'erets uts; Os, Ox, Ausitis):<P>Biblical Data:<P>(1) In <a onClick="return mV(\'Gen\',10,23);">Ge 10:23</a> Uz is the oldest son of Aram and grandson of Shem, while in <a onClick="return mV(\'1Ch\',1,17);">1Ch 1:17</a> Uz is the son of Shem. Septuagint inserts a passage which supplies this lacking name. As the tables of the nations in <a onClick="return mV(\'Gen\',10,\'1-\');">Ge 10</a> are chiefly geographical and ethnographical, Uz seems to have been the name of a district or nation colonized by or descended from Semites of the Aramean tribe or family.<P>(2) The son of Nahor by Milcah, and older brother of Buz (<a onClick="return mV(\'Gen\',2,21);">Ge 2:21</a>). Here the name is doubtless personal and refers to an individual who was head of a clan or tribe kindred to that of Abraham.<P>(3) A son of Dishan, son of Seir the Horite (<a onClick="return mV(\'Gen\',36,28);">Ge 36:28</a>), and personal name of a Horite or perhaps of mixed Horite and Aramean blood.<P>(4) The native land and home of Job (<a onClick="return mV(\'Job\',1,1);">Job 1:1</a>), and so situated as to be in more or less proximity to the tribe of the Temanites (<a onClick="return mV(\'Job\',2,11);">Job 2:11</a>), the Shuhites (<a onClick="return mV(\'Job\',2,11);">Job 2:11</a>), the Naamathites (<a onClick="return mV(\'Job\',2,11);">Job 2:11</a>), the Buzites (<a onClick="return mV(\'Job\',32,2);">Job 32:2</a>), and open to the inroads of the Chaldeans (<a onClick="return mV(\'Job\',1,17);">Job 1:17</a>), and the Sabeans (<a onClick="return mV(\'Job\',1,15);">Job 1:15</a> the Revised Version (British and American)), as well as exposed to the great Arabian Desert (<a onClick="return mV(\'Job\',1,19);">1:19</A>). See the next article [<a href="./study/isbe/search.html?string=UZ+(2)">UZ (2)</a>].<P>(5) A kingdom of some importance somewhere in Southern Syria and not far from Judea, having a number of kings (<a onClick="return mV(\'Jer\',25,20);">Jer 25:20</a>).<P>(6) A kingdom, doubtless the same as that of <a onClick="return mV(\'Jer\',25,20);">Jer 25:20</a> and inhabited by or in subjection to the Edomites (<a onClick="return mV(\'Lam\',4,21);">La 4:21</a>), and hence not far from Edom.``146';
isbe[9036]='Uz (2)`(\'uts; Septuagint Ausitis; Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) Ausitis): The home of the patriarch Job (<a onClick="return mV(\'Job\',1,1);">Job 1:1</a>; <a onClick="return mV(\'Jer\',25,20);">Jer 25:20</a>, "all the kings of the land of Uz"; <a onClick="return mV(\'Lam\',4,21);">La 4:21</a>, "daughter of Edom, that dwellest in the land of Uz"). The land of Uz was, no doubt, the pasturing-ground inhabited by one of the tribes of that name, if indeed there be more than one tribe intended. The following are the determining data occurring in the Book of Job. The country was subject to raids by Chaldeans and Sabeans (<a onClick="return mV(\'Job\',15,17);">1:15,17</A>); Job\'s three friends were a Temanite, a Naamathite and a Shuhite (<a onClick="return mV(\'Job\',2,11);">2:11</A>); Elihu was a Buzite (<a onClick="return mV(\'Job\',32,2);">32:2</A>); and Job himself is called one of the children of the East (Qedhem). The Chaldeans (kasdim, descendants of Chesed, son of Nahor, <a onClick="return mV(\'Gen\',22,22);">Ge 22:22</a>) inhabited Mesopotamia; a branch of the Sabeans also appears to have taken up its abode in Northern Arabia (see <a href="./study/isbe/search.html?string=SHEBA">SHEBA</a>). Teman (<a onClick="return mV(\'Gen\',36,11);">Ge 36:11</a>) is often synonymous with Edom. The meaning of the designation amathite is unknown, but Shuah was a son of Keturah the wife of Abraham (<a onClick="return mV(\'Gen\',25,2);">Ge 25:2</a>), and so connected with Nahor. Shuah is identified with Suhu, mentioned by Tiglath-pileser I as lying one day\'s journey from Carchemish; and a "land of Uzza" is named by Shalmaneser II as being in the same neighborhood. Buz is a brother of Uz ("Huz," <a onClick="return mV(\'Gen\',22,21);">Ge 22:21</a>) and son of Nahor. Esar-haddon, in an expedition toward the West, passed through Bazu and Hazu, no doubt the same tribes. Abraham sent his children, other than Isaac (so including Shuah), "eastward to the land of Qedhem" (<a onClick="return mV(\'Gen\',25,6);">Ge 25:6</a>). These factors point to the land of Uz as lying somewhere to the Northeast of Palestine. Tradition supports such a site. Josephus says "Uz founded Trachonitis and Damascus" (Ant., I, vi, 4). Arabian tradition places the scene of Job s sufferings in the Hauran at Deir Eiyub (Job\'s monastery) near Nawa. There is a spring there, which. he made to flow by striking the rock with his foot (Koran 38 41), and his tomb. The passage in the Koran is, however, also made to refer to Job\'s Well.<P>LITERATURE.<P>Talmud of Jerusalem (French translation by M. Schwab, VII, 289) contains a discussion of the date of Job; Le Strange, Palestine under the Moslems, 220-23,427,515.`<a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM</a>`189';
isbe[9037]='Uzai`u\'-zi, u\'-za-i (\'uzay>, meaning unknown): Father of Palal (<a onClick="return mV(\'Neh\',3,25);">Ne 3:25</a>).``1';
isbe[9038]='Uzal`u\'-zal (\'uzal): Sixth son of Joktan (<a onClick="return mV(\'Gen\',10,27);">Ge 10:27</a>; <a onClick="return mV(\'1Ch\',1,21);">1Ch 1:21</a>). Uzal as the name of a place perhaps occurs in <a onClick="return mV(\'Eze\',27,19);">Eze 27:19</a>. the Revised Version (British and American) reads, "Vedan and Javan traded with yarn for thy wares." Here an obscure verbal form, me\'uzzal, is taken to mean "something spun," "yarn." But with a very slight change we may read me\'uzal = "from Uzal."<P>The name is identical with the Arabic \'Auzal, the old capital of Yemen, later called San\'a\'. San\'a\' is described as standing high above sea-level in a fertile land, and traversed by a river bed which in the rainy season becomes a torrent. Under the Himyarite dynasty it succeeded Zafar as the residence of the Tubba\'s. If it is the same place as the Audzara or Ausara of the classics, it is clear why Arabic geographers dwell upon its great antiquity. The most celebrated feature of the town was Ghumdan, an immense palace, the building of which tradition ascribes to Shorabbil, the 6th known king of the Himyarites. According to Ibn Khaldoun this building had four fronts in color red, white, yellow and green respectively. In the midst rose a tower of seven stories, the topmost being entirely of marble (Caussin de Perceval, Essai, II, 75). In the 7th century AD the town became the capital of the Zaidite Imams, and the palace was destroyed toward the middle of that century by order of the caliph Othman.``63';
isbe[9039]='Uzza; Uzzah`uz\'-a, uz\'-a (\'uzzah (<a onClick="return mV(\'2Sa\',6,\'6-8\');">2Sa 6:6-8</a>), otherwise \'uzza\' meaning uncertain):<P>(1) One of those who accompanied the ark on its journey from Kiriath-jearim toward David\'s citadel (<a onClick="return mV(\'2Sa\',6,\'3-8\');">2Sa 6:3-8</a>, "Uzzah" = <a onClick="return mV(\'1Ch\',13,\'7-11\');">1Ch 13:7-11</a>, "Uzza"). From the text of <a onClick="return mV(\'2Sa\',6,\'3-8\');">2Sa 6:3-8</a>, as generally corrected with the help of Septuagint, it is supposed that Uzzah walked by the side of the ark while Ahio (or "his brother") went in front of it. The word which describes what happened to the oxen is variously translated; the Revised Version (British and American) has "stumbled"; others render it, "They let the oxen slip," "The oxen shook (the ark)." Uzzah, whatever it be that took place, caught hold of the ark; something else happened, and Uzzah died on the spot. If the word translated "rashness" (Revised Version margin) in <a onClick="return mV(\'2Sa\',6,7);">2Sa 6:7</a> (not "error" as English Versions of the Bible) is to be kept in the text, Uzzah would be considered guilty of too little reverence for the ark; but the words "for (his) rashness" are lacking in the Septuagint (Codex Vaticanus), while <a onClick="return mV(\'1Ch\',13,10);">1Ch 13:10</a> has "because he put forth his hand to the ark," and further no such Hebrew word as we find here is known to us. The older commentators regarded the death as provoked by non-observance of the provisions about the ark as given in the Pentateuch, but it is generally believed today that these were not known in David\'s time.<P>What is clear is that Uzzah\'s act led to an accident of some kind, and the event was regarded by David as inauspicious, so that the journey with the ark was discontinued. We know how the Old Testament writers represent events as due to divine intervention where we would perhaps discern natural causes.<P>(2) The garden of Uzza (<a onClick="return mV(\'2Ki\',21,18,26);">2Ki 21:18,26</a>). Manasseh the king is said (<a onClick="return mV(\'2Ki\',21,18);">2Ki 21:18</a>) to have been "buried in the garden of his own house, in the garden of Uzza"; and Amon (<a onClick="return mV(\'2Ki\',21,26);">2Ki 21:26</a>) "was buried in his sepulchre in the garden of Uzza." It has been suggested that "Uzza"<22>"Uzziah" (\'uzziyah) = Azariah" (compare <a onClick="return mV(\'2Ki\',15,\'1-6\');">2Ki 15:1-6</a>). The garden of Manasseh would then be identical with that of Uzziah, by whom it was originally laid out. <a onClick="return mV(\'2Ch\',33,20);">2Ch 33:20</a> does not mention the garden.<P>(3) Son of Shimei, a Merarite (<a onClick="return mV(\'1Ch\',6,29);">1Ch 6:29 (Hebrew 14)</a>), the Revised Version (British and American) "Uzzah," the King James Version "Uzza."<P>(4) A descendant of Ehud, and head of a Benjamite family (<a onClick="return mV(\'1Ch\',8,7);">1Ch 8:7</a>, "Uzza"). Hogg, JQR, 102ff (1893) (see Curtis, Chron., 156-59), finds a proper name "Iglaam" in <a onClick="return mV(\'1Ch\',8,6);">1Ch 8:6</a>, and so reads "and Iglaam begot Uzza and Abishabar."<P>(5) Head of a Nethinim family that returned from Babylon (<a onClick="return mV(\'Ezr\',2,49);">Ezr 2:49</a>) = "Uzza" of <a onClick="return mV(\'Neh\',7,51);">Ne 7:51</a>.``149';
isbe[9040]='Uzzen-Sheerah`uz\'-en-she\'-e-ra (\'uzzen she\'erah; Septuagint, instead of a place-name, reads kai huioi Ozan, Seera, "and the sons of Ozan, Sheera"; the King James Version Uzzen-sherah, uzzen-she\'ra): As it stands in Massoretic Text this is the name of a town built by Sheerah, daughter of Ephraim, to whom is attributed also the building of the two Beth-horons (<a onClick="return mV(\'1Ch\',7,24);">1Ch 7:24</a>). No satisfactory identification has been proposed. Septuagint suggests that the text may have been tampered with.``1';
isbe[9041]='Uzzi`uz\'-i (\'uzzi, perhaps "my strength"):<P>(1) A descendant of Aaron and high priest, unknown apart from these sources (<a onClick="return mV(\'1Ch\',6,5,6,51);">1Ch 6:5,6,51 (Hebrew 5:31,32; 6:36)</a>; <a onClick="return mV(\'Ezr\',7,4);">Ezr 7:4</a>).<P>(2) An eponym of a family of Issachar (<a onClick="return mV(\'1Ch\',7,2,3);">1Ch 7:2,3</a>).<P>(3) Head of a Benjamite family (<a onClick="return mV(\'1Ch\',7,7);">1Ch 7:7</a>), or more probably of a Zebulunite family (see Curtis, Chron., 145-49).<P>(4) Father of Elah, a Benjamite (<a onClick="return mV(\'1Ch\',9,8);">1Ch 9:8</a>), perhaps the same as (5).<P>(5) A son of Bani and overseer of the Levitea in Jerusalem (<a onClick="return mV(\'Neh\',11,22);">Ne 11:22</a>).<P>(6) Head of the priestly family of Jedaiah (<a onClick="return mV(\'Neh\',12,19,42);">Ne 12:19,42</a>).``149';
isbe[9042]='Uzzia`u-zi\'-a (\'uzziya\', "my strength is Yah"; see <a href="./study/isbe/search.html?string=UZZIAH">UZZIAH</a>): An Ashterathite and one of David\'s mighty men (<a onClick="return mV(\'1Ch\',11,44);">1Ch 11:44</a>).``1';
isbe[9043]='Uzziah; (Azariah)`u-zi\'-a, oo-zi\'-a (\'uzziyah (<a onClick="return mV(\'2Ki\',15,13,30);">2Ki 15:13,30</a>; <a onClick="return mV(\'Hsa\',1,1);">Ho 1:1</a>; <a onClick="return mV(\'Amo\',1,1);">Am 1:1</a>; <a onClick="return mV(\'Zec\',14,5);">Zec 14:5</a>), \'uzziyahu (<a onClick="return mV(\'2Ki\',15,32,34);">2Ki 15:32,34</a>; <a onClick="return mV(\'Isa\',1,1);">Isa 1:1</a>; <a onClick="return mV(\'Isa\',6,1);">6:1</a>; <a onClick="return mV(\'Isa\',7,1);">7:1</a>; <a onClick="return mV(\'2Ch\',26,1);">2Ch 26:1</a>ff; <a onClick="return mV(\'2Ch\',27,2);">27:2</a>); also called \'azaryah (<a onClick="return mV(\'2Ki\',14,21);">2Ki 14:21</a>; <a onClick="return mV(\'2Ki\',15,1,47);">15:1,7</a>; <a onClick="return mV(\'1Ch\',3,12);">1Ch 3:12</a>), \'azaryahu (<a onClick="return mV(\'2Ki\',15,6,8);">2Ki 15:6,8</a>); Azarias, in Kings, elsewhere Ozias; the significations of the names are similar, the former meaning "my strength is Yah"; the latter, "Yah has helped." It has been thought that the form "Uzziah" may have originated by corruption from the other. The history of the reign is given in <a onClick="return mV(\'2Ki\',15,\'1-8\');">2Ki 15:1-8</a> and <a onClick="return mV(\'2Ch\',26,\'1-\');">2Ch 26</a>):<P>1. Accession: Uzziah or Azariah, son of Amaziah, and 11th king of Judah, came to the throne at the age of 16. The length of his reign is given as 52 years. The chronological questions raised by this statement are considered below. His accession may here be provisionally dated in 783 BC. His father Amaziah had met his death by popular violence (<a onClick="return mV(\'2Ki\',14,19);">2Ki 14:19</a>), but Uzziah seems to have been the free and glad choice of the people (<a onClick="return mV(\'2Ch\',26,1);">2Ch 26:1</a>).<P>2. Foreign Wars:<P>The unpopularity of his father, owing to a great military disaster, must ever have been present to the mind of Uzziah, and early in his reign he undertook and successfully carried through an expedition against his father\'s enemies of 20 years before, only extending his operations over a wider area. The Edomites, Philistines and Arabians were successively subdued (these being members of a confederacy which, in an earlier reign, had raided Jerusalem and nearly extirpated the royal family, <a onClick="return mV(\'2Ch\',21,16);">2Ch 21:16</a>; <a onClick="return mV(\'2Ch\',22,1);">22:1</a>); the port of Eloth, at the head of the Red Sea, was restored to Judah, and the city rebuilt (<a onClick="return mV(\'2Ki\',14,22);">2Ki 14:22</a>; <a onClick="return mV(\'2Ch\',26,2);">2Ch 26:2</a>); the walls of certain hostile towns, Gath, Jabneh and Ashdod, were razed to the ground, and the inhabitants of Gur-baal and Maan were reduced to subjection (<a onClick="return mV(\'2Ch\',26,6,7);">2Ch 26:6,7</a>). Even the Ammonites, east of the Jordan, paid tribute to Uzziah, and "his name spread abroad even to the entrance to Egypt; for he waxed exceeding strong" (<a onClick="return mV(\'2Ch\',26,8);">2Ch 26:8</a>).<P>3. Home Defenses:<P>Uzziah next turned his attention to securing the defenses of his capital and country. The walls of Jerusalem were strengthened by towers built at the corner gate, at the valley gate, and at an angle in the wall (see plan of Jerusalem in the writer\'s Second Temple in Jerusalem); military stations were also formed in Philistia, and in the wilderness of the Negeb, and these were supplied with the necessary cisterns for rain storage (<a onClick="return mV(\'2Ch\',26,6,10);">2Ch 26:6,10</a>). The little realm had now an extension and prosperity to which it had been a stranger since the days of Solomon.<P>4. Uzziah\'s Leprosy and Retirement:<P>These successes came so rapidly that Uzziah had hardly passed his 40th year when a great personal calamity overtook him. In the earlier part of his career Uzziah had enjoyed and profited by the counsels of Zechariah, a man "who had understanding in the vision of God" (<a onClick="return mV(\'2Ch\',26,5);">2Ch 26:5</a>), and during the lifetime of this godly monitor "be set himself to seek God." Now it happened to him as with his grandfather Jehoash, who, so long as his preserver Jehoiada lived, acted admirably, but, when he died, behaved like an ingrate, and killed his son (<a onClick="return mV(\'2Ki\',12,2);">2Ki 12:2</a>; <a onClick="return mV(\'2Ch\',24,2,22);">2Ch 24:2,22</a>). So now that Zechariah was gone, Uzziah\'s heart was lifted up in pride, and he trespassed against Yahweh. In the great kingdoms of the East, the kings had been in the habit of exercising priestly as well as royal functions. Elated with his prosperity, Uzziah determined to exercise what he may have thought was his royal prerogative in burning incense on the golden altar of the temple. Azariah the high priest, with 80 others, offered stout remonstrance; but the king was only angry, and pressed forward with a censer in his hand, to offer the incense. Ere, however, he could scatter the incense on the coals, and while yet in anger, the white spots of leprosy showed themselves upon his forehead. Smitten in conscience, and thrust forth by the priests, he hastened away, and was a leper ever after (<a onClick="return mV(\'2Ch\',26,\'16-21\');">2Ch 26:16-21</a>).<P>Uzziah\'s public life was now ended. In his enforced privacy, he may still have occupied himself with his cattle and agricultural operations, "for he loved husbandry" (<a onClick="return mV(\'2Ch\',26,10);">2Ch 26:10</a>); but his work in the government was over. Both Kings and Chronicles state in nearly identical words: "Jotham the king\'s son was over the household, judging the people of the land" (<a onClick="return mV(\'2Ki\',15,5);">2Ki 15:5</a>; <a onClick="return mV(\'2Ch\',26,21);">2Ch 26:21</a>). Works of the same kind as those undertaken by Uzziah, namely, building military stations in the hills and forests of Judah, repairing the walls of city and temple, etc., are attributed to Jotham (<a onClick="return mV(\'2Ch\',27,3);">2Ch 27:3</a>); the truth being that Jotham continued and completed the enterprises his father had undertaken.<P>5. Chronology of Reign:<P>The chronology of the reign of Uzziah presents peculiar difficulties, some of which, probably, cannot be satisfactorily solved. Reckoning upward from the fall of Samaria in 721 BC, the Biblical data would suggest 759 as the first year of Jotham. If, as is now generally conceded, Jotham\'s regnal years are reckoned from the commencement of his regency, when his father had been stricken with leprosy, and if, as synchronisms seem to indicate, Uzziah was about 40 years of age at this time, we are brought for the year of Uzziah\'s accession to 783. His death, 52 years later, would occur in 731. (On the other hand, it is known that Isaiah, whose call was in the year of Uzziah\'s death, <a onClick="return mV(\'Isa\',6,1);">Isa 6:1</a>, was already exercising his ministry in the reign of Jotham, <a onClick="return mV(\'Isa\',1,1);">Isa 1:1</a>.) Another note of time is furnished by the statement that the earliest utterance of Amos the prophet was "two years before the earthquake" (<a onClick="return mV(\'Amo\',1,1);">Am 1:1</a>). This earthquake, we are told by Zechariah, was "in the days of Uzziah, king of Judah" (<a onClick="return mV(\'Zec\',14,5);">Zec 14:5</a>). Josephus likewise embodies a tradition that the earthquake occurred at the moment of the king\'s entry into the temple (Ant., IX, x, 4). Indubitably the name of Uzziah was associated in the popular mind with this earthquake. If the prophecy of Amos was uttered a year or two before Jeroboam\'s death, and this is placed in 759 BC, we are brought near to the date already given for Uzziah\'s leprosy (Jeroboam\'s date is put lower by others).<P>In <a onClick="return mV(\'2Ki\',15,1);">2 Kings 15</a> Uzziah is referred to as giving data for the accessions of the northern kings (<a onClick="return mV(\'2Ki\',15,8);">15:8</a>, Zechariah; <a onClick="return mV(\'2Ki\',15,13);">15:13</A>, Shallum; <a onClick="return mV(\'2Ki\',15,17);">15:17</A>, Menahem; <a onClick="return mV(\'2Ki\',15,23);">15:23</A>, Pekahiah; <a onClick="return mV(\'2Ki\',15,27);">15:27</A>, Pekah), but it is difficult to fit these synchronisms into any scheme of chronology, if taken as regnal years. Uzziah is mentioned as the father of Jotham in <a onClick="return mV(\'2Ki\',15,32,34);">2Ki 15:32,34</a>; <a onClick="return mV(\'2Ch\',27,2);">2Ch 27:2</a>, and as the grandfather of Ahaz in <a onClick="return mV(\'Isa\',7,1);">Isa 7:1</a>. He was living when Isaiah began his ministry (<a onClick="return mV(\'Isa\',1,1);">Isa 1:1</a>; <a onClick="return mV(\'Isa\',6,1);">6:1</a>); when Hoses prophesied (<a onClick="return mV(\'Hsa\',1,1);">Ho 1:1</a>); and is the king in whose reign the afore-mentioned earthquake took place (<a onClick="return mV(\'Zec\',14,5);">Zec 14:5</a>). His name occurs in the royal genealogies in <a onClick="return mV(\'1Ch\',3,11);">1Ch 3:11</a> and <a onClick="return mV(\'Mat\',1,8,9);">Mt 1:8,9</a>. The place of his entombment, owing to his having been a leper, was not in the sepulchers of the kings, but "in the garden of Uzza" (<a onClick="return mV(\'2Ki\',21,26);">2Ki 21:26</a>; compare <a onClick="return mV(\'2Ch\',26,23);">2Ch 26:23</a>). Isaiah is stated to have written a life of Uzziah (<a onClick="return mV(\'2Ch\',26,22);">2Ch 26:22</a>).``17';
isbe[9044]='Uzziel`u-zi\'-el, uz\'-i-el, oo\'-zi-el (\'uzzi\'el, "El (God) is my strength"):<P>(1) A "son" of Kohath (<a onClick="return mV(\'Exd\',6,18,22);">Ex 6:18,22</a>; <a onClick="return mV(\'Lev\',10,4);">Le 10:4</a>; <a onClick="return mV(\'Num\',3,19,30);">Nu 3:19,30</a>; <a onClick="return mV(\'1Ch\',6,2,18);">1Ch 6:2,18 (Hebrew 5:28; 6:3)</a>; <a onClick="return mV(\'1Ch\',15,10);">15:10</a>; <a onClick="return mV(\'1Ch\',23,12,20);">23:12,20</a>; <a onClick="return mV(\'1Ch\',24,24);">24:24</a>), called in <a onClick="return mV(\'Lev\',10,4);">Le 10:4</a> "uncle of Aaron." The family is called Uzzielites (ha\'uzzi\'eli (collectively)) in <a onClick="return mV(\'Num\',3,27);">Nu 3:27</a>; <a onClick="return mV(\'1Ch\',26,23);">1Ch 26:23</a>.<P>(2) A Simeonite captain (<a onClick="return mV(\'1Ch\',4,42);">1Ch 4:42</a>).<P>(3) Head of a Benjamite (or according to Curtis a Zebulunite) family (<a onClick="return mV(\'1Ch\',7,7);">1Ch 7:7</a>).<P>(4) A Hemanite musician (<a onClick="return mV(\'1Ch\',25,4);">1Ch 25:4</a>); The Septuagint\'s Codex Vaticanus has Azarael = "Azarel," the name given in <a onClick="return mV(\'1Ch\',25,18);">1Ch 25:18</a>.<P>See <a href="./study/isbe/search.html?string=AZAREL">AZAREL</a>.<P>(5) A Levite "son" of Jeduthun (<a onClick="return mV(\'2Ch\',29,14);">2Ch 29:14</a>).<P>(6) A goldsmith who joined in repairing the wall of Jerusalem (<a onClick="return mV(\'Neh\',3,8);">Ne 3:8</a>).<P>(7) The reading of Septuagint (Oziel) for Jahaziel in <a onClick="return mV(\'1Ch\',23,19);">1Ch 23:19</a>.<P>See <a href="./study/isbe/search.html?string=JAHAZIEL">JAHAZIEL, (3)</A>.``149';
isbe[9045]='Vagabond`vag\'-a-bond (nudh, "to wander"): The word is used in the curse pronounced on Cain (<a onClick="return mV(\'Gen\',4,12,14);">Ge 4:12,14</a>). the Revised Version (British and American) substitutes in each case "wanderer," but in <a onClick="return mV(\'Psa\',109,10);">Ps 109:10</a> it retains "vagabonds." "Vagabond Jews" (perierchomai; the Revised Version (British and American) "strolling Jews") were persons who traveled about as professional exorcists (<a onClick="return mV(\'Act\',19,13);">Ac 19:13</a>).``1';
isbe[9046]='Vaheb`va\'-heb (wahebh; Zoob): The name occurs in a quotation from the book of the Wars of Yahweh in <a onClick="return mV(\'Num\',21,14);">Nu 21:14</a>. See <a href="./study/isbe/search.html?string=SUPHAH">SUPHAH</a>. It was apparently in Amorite territory. It is not identified.``1';
isbe[9047]='Vail`val.`<a href="./study/isbe/search.html?string=VEIL">VEIL</a>`1';
isbe[9048]='Vain`van: The adjective of "vanity," and representing the same Hebrew and Greek words as does the latter, with a few additions (chiefly kenos, "empty," and its compounds in the New Testament). And "vain" can always be replaced by its synonym "empty," often with advantage in modern English (<a onClick="return mV(\'Job\',15,2);">Job 15:2</a>; <a onClick="return mV(\'1Cr\',15,14);">1Co 15:14</a>, etc.). The exception is the phrase "in vain," and even there the interchange can be made if some (understood) noun such as "ways" be added. So "to take God\'s name in vain" (<a onClick="return mV(\'Exd\',20,7);">Ex 20:7</a>; <a onClick="return mV(\'Deu\',5,11);">De 5:11</a>) means simply to take it for an "empty" ("not good") purpose.``1';
isbe[9049]='Vainglory`van-glo\'-ri (kenodoxia): "Vainglory" is the translation of kenodoxia, "empty glory" or "pride," nearly akin to vanity in the modern sense (<a onClick="return mV(\'Phl\',2,3);">Php 2:3</a>). Kenodoxos is "vainglorious" (<a onClick="return mV(\'Gal\',5,26);">Ga 5:26</a>, "Let us not be desirous of vainglory," the Revised Version (British and American) "Let us not become vainglorious"). In <a onClick="return mV(\'1Jo\',2,16);">1Joh 2:16</a> the Revised Version (British and American) has "the vainglory of life" (alazoneia tou biou) for "the pride of life"; compare <a onClick="return mV(\'Jam\',4,16);">Jas 4:16</a>, "Ye glory in your vauntings" (alazoneia). Kenodoxia is translated "vainglory" (The Wisdom of Solomon 14:14, "For by the vain glory of men they (idols) entered into the world," the Revised Version (British and American) "vaingloriousless"); alazoneia occurs in The <span class="noTag">Wisdom of Solomon 5:8</span>, translated "vaunting." "Pride is applicable to every object, good or bad, high or low, small or great; vanity is applicable only to small objects; pride is therefore good or bad; vanity is always bad; it is always emptiness or nothingness" (Crabb, English Synonymes).``185';
isbe[9050]='Vaizatha; Vajezatha`vi\'-za-tha, va-iz\'-a-tha, va-jez\'-a-tha, vaj-e-za\'-tha (wayzatha\'): One of the sons of Haman (<a onClick="return mV(\'Est\',9,9);">Es 9:9</a>). The form has been held to be corrupt, the Hebrew letter waw (w) being exceptionally tall, and the Hebrew letter zayin (z) exceptionally short (Benfey, Die persischen Keilinschriften (1847), XVIII, 93), and points to Vahyazdata, "Given of the Best-One" (OHL, 255).``1';
isbe[9051]='Vale, Valley`val, val\'-i:<P>(1) gay\'; either absolute: "from Bamoth to the valley that is in the field of Moab" (<a onClick="return mV(\'Num\',21,20);">Nu 21:20</a>); or with a proper name: "valley of Hinnom," also "valley of the son of Hinnom" (<a onClick="return mV(\'Jos\',15,8);">Jos 15:8</a>); "valley of Slaughter" (<a onClick="return mV(\'Jer\',7,32);">Jer 7:32</a>); "valley of Zeboim" (<a onClick="return mV(\'1Sa\',13,18);">1Sa 13:18</a>); "valley of Zephathah" (<a onClick="return mV(\'2Ch\',14,10);">2Ch 14:10</a>); "valley of Hamon-gog" (<a onClick="return mV(\'Eze\',39,11);">Eze 39:11</a>); "valley of Iphtah-el" (<a onClick="return mV(\'Jos\',19,14);">Jos 19:14</a>); "valley of the mountains" (<a onClick="return mV(\'Zec\',14,5);">Zec 14:5</a>); "Valley of Salt" (<a onClick="return mV(\'2Sa\',8,13);">2Sa 8:13</a>); "valley of vision" (<a onClick="return mV(\'Isa\',22,1);">Isa 22:1</a>); once (in the Revised Version (British and American)) as a place-name: "until thou comest to Gai" (the King James Version "the valley") (<a onClick="return mV(\'1Sa\',17,52);">1Sa 17:52</a>); also (Revised Version) "Ge-harashim" (<a onClick="return mV(\'1Ch\',4,14);">1Ch 4:14</a>); compare "valley of craftsmen" (margin "Ge-haharashim") (<a onClick="return mV(\'Neh\',11,35);">Ne 11:35</a>).<P>(2) \'emeq, \'amoq, "to be deep"; compare Arabic \'amuq, "to be deep"; \'umq, "depth"; \'Ammiq, a village in the valley of Coele-Syria; absolute: "He could not drive out the inhabitants of the valley" (<a onClick="return mV(\'Jdg\',1,19);">Jud 1:19</a>); often with place-names: "valley of Achor" (<a onClick="return mV(\'Jos\',7,24);">Jos 7:24</a>); "valley of Aijalon" (<a onClick="return mV(\'Jos\',10,12);">Jos 10:12</a>); "valley of Gibeon" (<a onClick="return mV(\'Isa\',28,21);">Isa 28:21</a>); "vale of Hebron" (<a onClick="return mV(\'Gen\',37,14);">Ge 37:14</a>); "valley of Jehoshaphat" (<a onClick="return mV(\'Joe\',3,2);">Joe 3:2</a>); "vale of Rephaim," the King James Version "valley of the giants" (<a onClick="return mV(\'Jos\',15,8);">Jos 15:8</a>); "vale of Shaveh" (<a onClick="return mV(\'Gen\',14,17);">Ge 14:17</a>); "vale of Siddim" (<a onClick="return mV(\'Gen\',14,3);">Ge 14:3</a>); "valley of Succoth" (<a onClick="return mV(\'Psa\',60,6);">Ps 60:6</a>); compare "valley of Weeping" (the King James Version "Baca") (<a onClick="return mV(\'Psa\',84,6);">Ps 84:6</a>); "valley of Beracah" (margin "Blessing") (<a onClick="return mV(\'2Ch\',20,26);">2Ch 20:26</a>); "valley of decision" (<a onClick="return mV(\'Joe\',3,14);">Joe 3:14</a>); "vale of Elah" (margin "terebinth") (<a onClick="return mV(\'1Sa\',17,2);">1Sa 17:2</a>); "the King\'s Vale" (<a onClick="return mV(\'Gen\',14,17);">Ge 14:17</a>); but "the king\'s dale" (<a onClick="return mV(\'2Sa\',18,18);">2Sa 18:18</a>); "Emekkeziz," the King James Version "valley of Keziz" (<a onClick="return mV(\'Jos\',18,21);">Jos 18:21</a>).<P>(3) biq\'ah, baqa\', "to cleave," hence, "valley," especially "broad valley" or "plain"; compare Arabic baq\'at, "wet meadow" Biqa\', Coele-Syria; absolute: "a land of hills and valleys" (<a onClick="return mV(\'Deu\',11,11);">De 11:11</a>); with place-names: "valley of Jericho" (<a onClick="return mV(\'Deu\',34,3);">De 34:3</a>); "valley of Lebanon" (<a onClick="return mV(\'Jos\',11,17);">Jos 11:17</a>); "valley of Megiddo" (<a onClick="return mV(\'2Ch\',35,22);">2Ch 35:22</a>); "valley of Mizpah" (<a onClick="return mV(\'Jos\',11,8);">Jos 11:8</a>).<P>(4) nachal, also "river" or "stream"; absolute "Isaac\'s servants digged (dug) in the valley" (<a onClick="return mV(\'Gen\',26,19);">Ge 26:19</a>); with place-names: "valley (the King James Version "river") of the Arnon" (<a onClick="return mV(\'Deu\',2,24);">De 2:24</a>); "valley of Eshcol" (<a onClick="return mV(\'Num\',32,9);">Nu 32:9</a>); "valley of Gerar" (<a onClick="return mV(\'Gen\',26,17);">Ge 26:17</a>); "valley of Shittim" (<a onClick="return mV(\'Joe\',3,18);">Joe 3:18</a>); "valley of Sorek" (<a onClick="return mV(\'Jdg\',16,4);">Jud 16:4</a>); "valley of Zered" (<a onClick="return mV(\'Num\',21,12);">Nu 21:12</a>).<P>(5) shephelah, shaphel, "to be low"; compare Arabic safal, "to be low"; the King James Version "valley" or "vale," the Revised Version (British and American) "lowland," the coast and foothills of Western Palestine<P>(6) aulon, "valley" (Judith 4:4; 7:3; 10:10).<P>(7) pharagx: "Every valley shall be filled" (<a onClick="return mV(\'Luk\',3,5);">Lu 3:5</a>).<P>The valley gate (<a onClick="return mV(\'Neh\',2,13);">Ne 2:13</a>, etc.) may have had about the location of the present Jaffa gate, if by "valley" is meant the valley of Hinnom. If the Tyropoeon is meant, it would have been near the southwestern corner of the charam area.<P>See <a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM</a>.<P>The valleys of the mountainous part of Palestine are mostly dry, rocky wadies with occasional torrents m the winter season. Those which descend to the west widen out as they approach the plain and contain broad fields and meadows which in the winter and spring at least are fresh and green. The valley of the Jordan, the valley of Megiddo and the valley of Lebanon (i.e. Coele-Syria) contain much cultivable land: "the herds that were in the valleys" (<a onClick="return mV(\'1Ch\',27,29);">1Ch 27:29</a>): "They of Beth-shemesh were reaping their wheat harvest in the valley" (<a onClick="return mV(\'1Sa\',6,13);">1Sa 6:13</a>); "The valleys also are covered over with grain" (<a onClick="return mV(\'Psa\',65,13);">Ps 65:13</a>).`<a href="./study/isbe/search.html?string=BROOK">BROOK</a>; <a href="./study/isbe/search.html?string=CHAMPAIGN">CHAMPAIGN</a>; <a href="./study/isbe/search.html?string=LOWLAND">LOWLAND</a>; <a href="./study/isbe/search.html?string=RIVER">RIVER</a>; <a href="./study/isbe/search.html?string=SHEPHELAH">SHEPHELAH</a>`37';
isbe[9052]='Valiant, Valiantly`val\'-yant, val\'-yant-li (chayil; ischuros): "Valiant" in the Old Testament is for the most part the translation of chayil, "power," or "might," and is applied to the courageous and to men of war ("mighty men of valor"), as in <a onClick="return mV(\'1Sa\',14,52);">1Sa 14:52</a>; <a onClick="return mV(\'1Sa\',31,12);">31:12</a>; <a onClick="return mV(\'2Sa\',11,16);">2Sa 11:16</a>, etc.; in some passages ben chayil, "a son of might" (<a onClick="return mV(\'Jdg\',21,10);">Jud 21:10</a>; <a onClick="return mV(\'1Sa\',18,17);">1Sa 18:17</a>; <a onClick="return mV(\'2Sa\',2,7);">2Sa 2:7</a>, etc.). A few other Hebrew words (gibbor, etc.) are thus rendered. In the New Testament the word occurs once in the King James Version (<a onClick="return mV(\'Hbr\',11,34);">Heb 11:34</a>, "valiant in fight"; the Revised Version (British and American) "mighty in war"). "Valiantly" is the translation of the same Hebrew word (<a onClick="return mV(\'Num\',24,18);">Nu 24:18</a>; <a onClick="return mV(\'Psa\',60,12);">Ps 60:12</a>, etc.); in one case in the King James Version of chazaq (<a onClick="return mV(\'1Ch\',19,13);">1Ch 19:13</a>, the American Standard Revised Version "play the man," the English Revised Version "men"). In some instances the Revised Version (British and American) has variations, as "man of valor" for "valiant man" (<a onClick="return mV(\'1Sa\',16,18);">1Sa 16:18</a>), "valiant" for "strong" (<a onClick="return mV(\'1Ch\',26,7,9);">1Ch 26:7,9</a>; <a onClick="return mV(\'Jer\',48,14);">Jer 48:14</a>, etc.).``185';
isbe[9053]='Valley`val\'-i.`<a href="./study/isbe/search.html?string=VALE">VALE</a>; <a href="./study/isbe/search.html?string=VALLEY">VALLEY</a>`1';
isbe[9054]='Valley Gate`(sha\'ar ha-gay\', "Gate of the Gai"): Is placed (<a onClick="return mV(\'Neh\',3,13);">Ne 3:13</a>) between the "tower of the furnaces" and the "dung gate"; from here Nehemiah (<a onClick="return mV(\'Neh\',2,13);">2:13</a>) set out on his ride down the "Gai" (Hinnom) to Siloam, and, too (<a onClick="return mV(\'Neh\',12,31,38);">12:31,38</a>), from here the Levites commenced their compass of the city in two directions. It must have been an ancient gate, for Uzziah added towers to it (<a onClick="return mV(\'2Ch\',26,9);">2Ch 26:9</a>). It was probably near the southwest corner of the city and near to, if not identical with, the gate found by Bliss near (now in) the Protestant Cemetery.`<a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM</a>`117';
isbe[9055]='Valley of Decision`(\'emeq he-charuts).`<a href="./study/isbe/search.html?string=JEHOSHAPHAT,+VALLEY+OF">JEHOSHAPHAT, VALLEY OF</a>`1';
isbe[9056]='Valley of Giants``<a href="./study/isbe/search.html?string=REPHAIM,+VALE+OF">REPHAIM, VALE OF</a>`1';
isbe[9057]='Valley of Keziz``<a href="./study/isbe/search.html?string=EMEK+KEZIZ">EMEK-KEZIZ</a>`1';
isbe[9058]='Valley of Slaughter``<a href="./study/isbe/search.html?string=HINNOM,+VALLEY+OF">HINNOM, VALLEY OF</a>; <a href="./study/isbe/search.html?string=SLAUGHTER,+VALLEY+OF">SLAUGHTER, VALLEY OF</a>; <a href="./study/isbe/search.html?string=TOPHETH">TOPHETH</a>`1';
isbe[9059]='Valley of Vision`(ge\' chizzayon): A symbolic name generally understood to signify Jerusalem as being the home of prophetic vision (<a onClick="return mV(\'Isa\',22,1,5);">Isa 22:1,5</a>).``1';
isbe[9060]='Valley, Jordan``<a href="./study/isbe/search.html?string=JORDAN+VALLEY">JORDAN VALLEY</a>`1';
isbe[9061]='Vampire`vam\'-pir (alaqah): the Revised Version margin for "horseleach" (<a onClick="return mV(\'Pro\',30,15);">Pr 30:15</a>) has "vampire."`<a href="./study/isbe/search.html?string=HORSELEACH">HORSELEACH</a>`1';
isbe[9062]='Vaniah`va-ni\'-a (wanyah, meaning unknown): A son of Bani, who had married a foreign wife (<a onClick="return mV(\'Ezr\',10,36);">Ezr 10:36</a>). The text is, however, doubtful. The Septuagint Codex Vaticanus has Ouiechoa; Codex Sinaiticus Ouierecho; Codex Alexandrinus Ouounia, Lucian Ouania.``1';
isbe[9063]='Vanity, Vanities`van\'-i-ti, van\'-i-tiz (hebhel, \'awen, shaw\'; kenos; mataiotes): The words "vain," "vanity," "vanities" are frequent in the Bible. Their idea is almost exclusively that of "evanescence," "emptiness," including "idolatry" and "wickedness" as being not only evil but vain and empty things. They also signify falseness. The chief word translated "vanity," "vanities" is hebhel, a "breath of air, or of the mouth," often applied to idolatry (<a onClick="return mV(\'Deu\',32,21);">De 32:21</a>; <a onClick="return mV(\'1Ki\',16,13);">1Ki 16:13</a>; <a onClick="return mV(\'Psa\',31,6);">Ps 31:6</a>; <a onClick="return mV(\'Jer\',8,19);">Jer 8:19</a>, etc.); to man\'s days and to man himself (<a onClick="return mV(\'Job\',7,16);">Job 7:16</a>; <a onClick="return mV(\'Psa\',39,5,11);">Ps 39:5,11</a>, etc.); to man\'s thoughts (<a onClick="return mV(\'Psa\',94,11);">Ps 94:11</a>); to wealth and treasures (<a onClick="return mV(\'Pro\',13,11);">Pr 13:11</a>; <a onClick="return mV(\'Pro\',21,6);">21:6</a>); to everything, in Ecclesiastes, where the word occurs frequently in various applications: "Vanity of vanities, all is vanity" (<a onClick="return mV(\'Ecc\',1,2);">Ec 1:2</a>; <a onClick="return mV(\'Ecc\',12,8);">12:8</a>). Hebhel is also the name of Adam\'s second son (<a onClick="return mV(\'Gen\',4,2);">Ge 4:2</a>). \'Awen, meaning also "breath," is likewise translated "vanity" in similar connections, but it inclines more to "iniquity" (so often rendered); it is joined with mischief and iniquity (<a onClick="return mV(\'Isa\',41,29);">Isa 41:29</a>; <a onClick="return mV(\'Isa\',58,9);">58:9</a>; <a onClick="return mV(\'Zec\',10,2);">Zec 10:2</a>); another frequent word is shaw\', having also the idea of "falsity,...wickedness" (<a onClick="return mV(\'Exd\',20,7);">Ex 20:7</a>; <a onClick="return mV(\'Deu\',5,11);">De 5:11</a>; <a onClick="return mV(\'Psa\',31,6);">Ps 31:6</a>, etc.).<P>"Vanity" does not often occur in the New Testament; but see <a href="./study/isbe/search.html?string=VAIN">VAIN</A>, <a href="./study/isbe/search.html?string=VAINGLORY">VAINGLORY</a>. In <a onClick="return mV(\'Act\',14,15);">Ac 14:15</a> we have mataios, "empty," translated "vanities" (of idols); mataiotes, "emptiness," "transitoriness" (<a onClick="return mV(\'Rom\',8,20);">Ro 8:20</a>, "The creation was subjected to vanity," frailty, transitoriness); "emptiness," "folly" (<a onClick="return mV(\'Eph\',4,17);">Eph 4:17</a>; <a onClick="return mV(\'2Pe\',2,18);">2Pe 2:18</a>).<P>Among other changes for "vanity" the Revised Version (British and American) has "iniquity" (<a onClick="return mV(\'Job\',15,35);">Job 15:35</a>; <a onClick="return mV(\'Psa\',10,7);">Ps 10:7</a>); "falsehood" (<a onClick="return mV(\'Psa\',12,2);">Ps 12:2</a>; <a onClick="return mV(\'Psa\',41,6);">41:6</a>); "deceit" (<a onClick="return mV(\'Psa\',144,8,11);">Ps 144:8,11</a>); "vapor" (<a onClick="return mV(\'Pro\',21,6);">Pr 21:6</a>); "calamity" (<a onClick="return mV(\'Pro\',22,8);">Pr 22:8</a> margin "vanity"); "a breath" (<a onClick="return mV(\'Isa\',57,13);">Isa 57:13</a>); "wickedly" (<a onClick="return mV(\'Isa\',58,9);">Isa 58:9</a>). Conversely, for "Wherefore hast thou made all men in vain?" (<a onClick="return mV(\'Psa\',89,47);">Ps 89:47</a>), "For what vanity hast thou created all the children of men!"; for "Behold, they are all vanity; their works are nothing" (<a onClick="return mV(\'Isa\',41,29);">Isa 41:29</a>), "Behold, all of them, their works are vanity and nought," margin as the King James Version, with "nought" for "nothing."``185';
isbe[9064]='Vapor`va\'-per:<P>(1) edh: "For he draweth up the drops of water, which distill in rain from his vapor" (<a onClick="return mV(\'Job\',36,27);">Job 36:27</a>); "There went up a mist [\'edh] from the earth, and watered the whole face of the ground" (<a onClick="return mV(\'Gen\',2,6);">Ge 2:6</a>).<P>(2) nasi\', "vapor," i.e. that which rises, from nasa\', "to lift": "Who causeth the vapors to ascend from the ends of the earth" (<a onClick="return mV(\'Psa\',135,7);">Ps 135:7</a>; compare <a onClick="return mV(\'Jer\',10,13);">Jer 10:13</a>; <a onClick="return mV(\'Jer\',51,16);">51:16</a>); also translated "clouds": "as clouds and wind without rain" (<a onClick="return mV(\'Pro\',25,14);">Pr 25:14</a>).<P>(3) In <a onClick="return mV(\'Job\',36,33);">Job 36:33</a>, the King James Version has "vapour" ("concerning the vapour") for \'alah, alah, "to go up," where the Revised Version (British and American) reads "concerning the storm that cometh up."<P>(4) qitor: "fire and hail, snow and vapor" (<a onClick="return mV(\'Psa\',148,8);">Ps 148:8</a>); elsewhere, "smoke": "The smoke of the land went up as the smoke of a furnace" (<a onClick="return mV(\'Gen\',19,28);">Ge 19:28</a>); "I am become like a wineskin in the smoke" (<a onClick="return mV(\'Psa\',119,83);">Ps 119:83</a>).<P>(5) atmis: "blood, and fire, and vapor of smoke" (<a onClick="return mV(\'Act\',2,19);">Ac 2:19</a>); "For ye are a vapor that appeareth for a little time, and then vanisheth away" (<a onClick="return mV(\'Jam\',4,14);">Jas 4:14</a>).<P>The first two of the preceding quotations are interesting as indicating the knowledge that vapor of water from the earth or sea is the source of the rain. Visible vapor, i.e. mist or fog, is much less common in Palestine than in many other countries. In the mountains, however, especially in Lebanon, mists are of frequent occurrence, appearing to those below as clouds clinging to the mountains.``37';
isbe[9065]='Vashni`vash\'-ni (washni, see below; the Septuagint\'s Codex Vaticanus Sanei; Codex Alexandrinus Sani): Read in <a onClick="return mV(\'1Ch\',6,28);">1Ch 6:28</a> the King James Version (Hebrew 13) as the name of the firstborn son of Samuel. According to <a onClick="return mV(\'1Ch\',6,33);">1Ch 6:33 (Hebrew 18)</a> and <a onClick="return mV(\'1Sa\',8,2);">1Sa 8:2</a>, Samuel\'s oldest son was Joel, and the second Abijah. The explanation of this is that in <a onClick="return mV(\'1Ch\',6,28);">1Ch 6:28</a> the word taken then as a proper name is really "and second"; so following Septuagint, Lucian, and Syriac we read (as the Revised Version (British and American)), "And the sons of Samuel: the first-born, Joel, and the second Abijah."``1';
isbe[9066]='Vashti`vash\'-ti (washti; Astin; Old Persian "beautiful woman"): The former queen of Xerxes, whom he divorced. On the 7th day of a great feast which the king was giving to the assembled nobles of the empire and others, he commanded the seven chamberlains who served in his presence to bring the queen into the assembly. We are told (<a onClick="return mV(\'Est\',1,11);">Es 1:11</a>) that his purpose was "to show the peoples and the princes her beauty; for she was fair to look on." The king\'s command was met by Vashti with a mortifying refusal to obey. The reason which is sometimes assigned for her disobedience<63>that no man but the king was permitted to look upon the queen<65>is without foundation. Esther invites Haman on two occasions to accompany the king to a banquet at which she was present. Nor can it be said that there was any lack of recognition of Vashti\'s high dignity; the seven highest officials of the palace were sent to escort her. The refusal had to be visited with a punishment severe enough to reestablish the supremacy which it threatened to overthrow. She was, accordingly, divorced and dethroned.<P>There is no known reference to Vashti outside of Esther. The suggestion has been made that Vashti was an inferior wife, or one of the royal concubines. There is nothing, however, to support it; and it is, besides, directly opposed to several statements in the narrative. She is always named "queen" (<a onClick="return mV(\'Est\',1,9);">Es 1:9,11,12</a>,<a onClick="return mV(\'Est\',1,\'15-18\');">15-18</a>). It is only (<a onClick="return mV(\'Est\',1,19);">Es 1:19</a>) when the decree is proposed to repudiate and degrade her that she is called merely "Vashti." She also (<a onClick="return mV(\'Est\',1,9);">Es 1:9</a>) presides at the banquet for the women. It is evident, therefore, that in the palace of the women there was no higher personage than Vashti.``180';
isbe[9067]='Vat``<a href="./study/isbe/search.html?string=WINEVAT">WINEVAT</a>`1';
isbe[9068]='Vault`volt (natsar, "to guard," "protest"): Isaiah\'s charge against Israel as "a people that...lodge in the secret places" (<a onClick="return mV(\'Isa\',65,4);">Isa 65:4</a>, margin "vaults," the King James Version "monuments") probably refers to the custom of sleeping in sacred tombs or vaults of idol temples to learn the future through dreams by the method known as incubation.`<a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a>; <a href="./study/isbe/search.html?string=FAMILIAR">FAMILIAR</a>; <a href="./study/isbe/search.html?string=WITCHCRAFT">WITCHCRAFT</a>`1';
isbe[9069]='Vault of Earth``<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
isbe[9070]='Vav`vav.`<a href="./study/isbe/search.html?string=WAW">WAW</a>`1';
isbe[9071]='Vedan`ve\'-dan (wedhan): A place-name occurring only in <a onClick="return mV(\'Eze\',27,19);">Eze 27:19</a>, "Vedan and Javan traded with yarn for thy wares." the King James Version, taking the syllable we as the Hebrew conjunction, renders "and Dan also." The text is in bad condition. Some read "Dedan," but Dedan is spoken of separately in the following verse. Assuming that Vedan is the correct reading, an identification may be conjectured with Waddan, also called al-\'Abwa\', between Mecca and Medina. It was the object of Mohammed\'s first expedition (Ibn Hisham, 415). The name contains that of the god Wadd who was worshipped chiefly by the Arab tribe Kalb.``63';
isbe[9072]='Vehement, Vehemently`ve\'-he-ment, ve\'-he-ment-li (charishi; epipothesis): "Vehement" (from Latin vehere, "to carry," or ve, "out of," and mens, "mind"), carried away by the mind or force of passion, occurs twice in the Old Testament (<a onClick="return mV(\'Sgs\',8,6);">So 8:6</a>, the King James Version "a most vehement flame" (jealousy)) as the translation of shalhebheth-yah, "the flame of Yah," which perhaps means lightning (the Revised Version (British and American) "a very flame of Yahweh," margin "a most vehement flame, Hebrew: Yah"); and as the translation of the King James Version charishi, "silent," "still," hence "sultry" (<a onClick="return mV(\'Jon\',4,8);">Jon 4:8</a>, the King James Version "a vehement east wind," the Revised Version (British and American) "sultry"). In the New Testament, "vehement desire" is (the King James Version) the translation of epipothesis, "earnest desire" (<a onClick="return mV(\'2Cr\',7,11);">2Co 7:11</a>, the Revised Version (British and American) "longing").<P>"Vehemently" is the translation of deinos, "greatly" (<a onClick="return mV(\'Luk\',11,53);">Lu 11:53</a>); of ek perissou or ekperissos, "beyond measure" (<a onClick="return mV(\'Mar\',14,31);">Mr 14:31</a>, "He spake exceeding vehemently"); of eutonos, "intensely" (<a onClick="return mV(\'Luk\',23,10);">Lu 23:10</a>); and in the King James Version of prosrhegnumi, "to break" or "dash upon" (<a onClick="return mV(\'Luk\',6,48,49);">Lu 6:48,49</a>, the Revised Version (British and American) "break").``185';
isbe[9073]='Veil (1)`val: The following words are so translated in English Versions of the Bible (sometimes the King James Version vail):<P>(1) mitpachath, <a onClick="return mV(\'Rth\',3,15);">Ru 3:15</a> the King James Version, the Revised Version (British and American) "mantle." As the material was strong enough to serve as a bag for a large quantity of grain the Revised Version (British and American) is certainly right; compare <a onClick="return mV(\'Isa\',3,22);">Isa 3:22</a>.<P>(2) macweh, <a onClick="return mV(\'Exd\',34,\'33-35\');">Ex 34:33-35</a>. Paul in his quotation of the passage in <a onClick="return mV(\'2Cr\',3,\'13-16\');">2Co 3:13-16</a> uses kalumma, following Septuagint. The covering worn by Moses to conceal the miraculous brightness of his face, although, according to Massoretic Text, he seems to have worn it only in private.<P>(3) macckhah, <a onClick="return mV(\'Isa\',25,7);">Isa 25:7</a>; in <a onClick="return mV(\'Isa\',28,20);">28:20</A> translated "covering." The use in <a onClick="return mV(\'Isa\',25,7);">25:7</A> is figurative and the form of the "veil" a matter of indifference.<P>(4) tsammah, the Revised Version (British and American) <a onClick="return mV(\'Sgs\',4,1,3);">So 4:1,3</a> (margin "locks" (of hair)); <a onClick="return mV(\'Sgs\',6,7);">6:7</a>; <a onClick="return mV(\'Isa\',47,2);">Isa 47:2</a>, the King James Version "locks." The meaning of the word is uncertain and the King James Version may very well be right. If, however, the Revised Version\'s translation is correct, a light ornamental veil is meant.<P>(5) tsa\'iph, <a onClick="return mV(\'Gen\',24,65);">Ge 24:65</a>; <a onClick="return mV(\'Gen\',38,14,19);">38:14,19</a>. A large wrap is meant, which at times was used to cover the face also. In <a onClick="return mV(\'Gen\',24,65);">24:65</a> Rebekah conformed to the etiquette which required the veiling of brides (see <a href="./study/isbe/search.html?string=MARRIAGE">MARRIAGE</A>). In <a onClick="return mV(\'Gen\',38,\'1-\');">Genesis 38</a> one motive for Tamar\'s use of the veil was certainly to avoid recognition, but it seems clear from the passage that veils were used by courtesans. Why is unknown, perhaps partly to conceal their identity, perhaps partly in parody of the marriage custom.<P>(6) redhidh, <a onClick="return mV(\'Sgs\',5,7);">So 5:7</a> (the Revised Version (British and American) "mantle," margin "veil"); <a onClick="return mV(\'Isa\',3,23);">Isa 3:23</a>. A light mantle is certainly meant. In <a onClick="return mV(\'Sgs\',5,7);">So 5:7</a> it is torn from the maiden in the watchmen\'s endeavor to detain her.<P>(7) parakalumma, <span class="noTag">The Wisdom of Solomon 17:3</span> the King James Version, the Revised Version (British and American) "curtain."<P>(8) Verb katakalupto, <a onClick="return mV(\'1Cr\',11,6);">1Co 11:6</a>f; with akatakalupto, "unveil" in <a onClick="return mV(\'1Cr\',11,5);">11:5</A>; the King James Version has "cover" and "uncover"; kalupto, <a onClick="return mV(\'2Cr\',4,3);">2Co 4:3</a> (twice), anakalupto, <a onClick="return mV(\'2Cr\',3,18);">2Co 3:18</a>; the King James Version "hid" and "open."<P>It will be seen that there is a certain reference to what in modern times would be termed a "veil" only in (2) above. For a possible additional reference see <a href="./study/isbe/search.html?string=MUFFLER">MUFFLER</A>.<P>The use of the face veil as a regular article of dress was unknown to the Hebrew women, and if "veil" is to be understood in <a onClick="return mV(\'Sgs\',4,1);">So 4:1</a>, etc., it was worn as an ornament only. The modern oriental custom of veiling is due to Mohammedan influence and has not been universally adopted by Jewesses in the Orient. In New Testament times, however, among both Greeks and Romans, reputable women wore a veil in public (Plutarch Quaest. Rom. xiv) and to appear without it was an act of bravado (or worse); Tarsus, Paul\'s home city, was especially noted for strictness in this regard (Dio of Prusa, Tarsica prior, section symbol 48). Hence, Paul\'s indignant directions in <a onClick="return mV(\'1Cr\',11,\'2-16\');">1Co 11:2-16</a>, which have their basis in the social proprieties of the time. The bearing of these directions, however, on the compulsory use of the hat by modern women in public worship would appear to be very remote.`<a href="./study/isbe/search.html?string=VEIL">VEIL</a>`48';
isbe[9074]='Veil (2)`(1) (parokheth; katapetasma; the King James Version vail): In Exodus, Leviticus, Numbers, the veil that hung between the two holy chambers of the tabernacle is mentioned 23 times (<a onClick="return mV(\'Exd\',26,31);">Ex 26:31</a>, etc.). In several places it is termed "the veil of the screen" and it is distinguished from "the screen for the door of the tabernacle" (<a onClick="return mV(\'Exd\',35,12,15);">Ex 35:12,15</a>; <a onClick="return mV(\'Exd\',39,34,38);">39:34,38</a>). By the latter is meant the curtain that hung outside the holy place, i.e. at the tabernacle entrance. <a onClick="return mV(\'Exd\',26,31);">Ex 26:31</a> informs us that the veil was made of fine-twined linen, and that its colors were blue and purple and scarlet. It was embroidered with cherubim. At each removal of the tabernacle the veil was used to enwrap the ark of the testimony (<a onClick="return mV(\'Num\',4,5);">Nu 4:5</a>). From its proximity to this central object of the Hebrew ceremonial system, the veil is termed "the veil of the testimony" (<a onClick="return mV(\'Lev\',24,3);">Le 24:3</a>), "the veil which is before the testimony" (<a onClick="return mV(\'Exd\',27,21);">Ex 27:21</a>), etc. In Solomon\'s Temple the veil is mentioned but once (<a onClick="return mV(\'2Ch\',3,14);">2Ch 3:14</a>). It was protected by doors of olive wood (<a onClick="return mV(\'1Ki\',6,31);">1Ki 6:31</a>). In the later temple it is alluded to in 1Macc 1:22. Its presence in Herod\'s temple is attested by the statement in each of the Synoptists that at the time of Christ\'s death the veil of the temple was rent from top to bottom, or in the midst (<a onClick="return mV(\'Mat\',27,51);">Mt 27:51</a>; <a onClick="return mV(\'Mar\',15,38);">Mr 15:38</a>; <a onClick="return mV(\'Luk\',23,45);">Lu 23:45</a>; compare in Mishna, Mid. ii. 1; iv.7). This fact is the basis of the profound truth expressed by the writer to the Hebrews that Jesus, by His sacrificial death, opened for all believers a way into the holiest "through the veil, that is to say, his flesh" (<a onClick="return mV(\'Hbr\',10,20);">Heb 10:20</a>). See <a href="./study/isbe/search.html?string=TABERNACLE">TABERNACLE</a>; <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</A>.<P>(2) See the preceding article [<a href="./study/isbe/search.html?string=VEIL+(1)">Veil (1)</a>] and <a href="./study/isbe/search.html?string=DRESS">DRESS</A>, V.``17';
isbe[9075]='Vein`van: Only in <a onClick="return mV(\'Job\',28,1);">Job 28:1</a>, the King James Version "a vein for the silver," or motsa\', "going forth," "source." Both the King James Version "vein" and the Revised Version (British and American) "mine" are more specialized than motsa\', but the Revised Version (British and American) doubtless conveys the original meaning.``1';
isbe[9076]='Vengeance`ven\'-jans.`<a href="./study/isbe/search.html?string=AVENGE">AVENGE</a>; <a href="./study/isbe/search.html?string=GOEL">GOEL</a>; <a href="./study/isbe/search.html?string=RETRIBUTION">RETRIBUTION</a>; <a href="./study/isbe/search.html?string=REVENGE">REVENGE</a>`1';
isbe[9077]='Venison`ven\'-i-z\'-n, ven\'-z\'-n: Is derived (through the French venaison) from the Latin venari, "to hunt," and means properly "the spoils of the chase." As, however, the object of the chase, par excellence, was the deer, venison came to mean usually (as it invariably does in modern English) "deer\'s flesh." But in English Versions of the Bible this technical force seems not to be implied, for "venison" is used only for the two Hebrew words tsayidh (<a onClick="return mV(\'Gen\',25,28);">Ge 25:28</a>; <a onClick="return mV(\'Gen\',27,5);">27:5</a>), and tsedhah (<a onClick="return mV(\'Gen\',27,3);">Ge 27:3</a>), and both these words (from tsudh, "to hunt") mean simply "game" of any kind.``1';
isbe[9078]='Verdigris`vur\'-di-gres.`<a href="./study/isbe/search.html?string=SCUM">SCUM</a>`1';
isbe[9079]='Verily, Verity`ver\'-i-ti, ver\'-i-ti (\'abhal, etc.; amen): "Verily," as corroborative adverb, represents various Hebrew and Greek words and particles (\'abhal, "truly," in <a onClick="return mV(\'Gen\',42,21);">Ge 42:21</a>, etc.; \'akh, "only," "surely," in <a onClick="return mV(\'Psa\',66,19);">Ps 66:19</a>; <a onClick="return mV(\'Isa\',45,15);">Isa 45:15</a>, etc.). For the King James Version "verily thou shalt be fed" (<a onClick="return mV(\'Psa\',37,3);">Ps 37:3</a>, where \'emunah), the American Standard Revised Version has "feed on his faithfulness" and the English Revised Version "follow after faithfulness," margin in both "feed securely." The Greek amen (Hebrew \'amen) is used very frequently in the Gospels as an emphatic confirmation of Christ\'s sayings (<a onClick="return mV(\'Mat\',5,18,26);">Mt 5:18,26</a>; <a onClick="return mV(\'Mat\',6,2);">6:2</a>; <a onClick="return mV(\'Mar\',3,28);">Mr 3:28</a>, etc.), and in John\'s Gospel is repeated to give additional emphasis (<a onClick="return mV(\'Jhn\',1,51);">Joh 1:51</a>; <a onClick="return mV(\'Jhn\',3,3,5,11);">3:3,5,11</a>, The Revised Version (British and American) makes various changes, as "wholly" for "verily" (<a onClick="return mV(\'Job\',19,13);">Job 19:13</a>), "surely" (<a onClick="return mV(\'Psa\',39,5);">Ps 39:5</a>; <a onClick="return mV(\'Psa\',73,13);">73:13</a>), "indeed" (<a onClick="return mV(\'Mar\',9,12);">Mr 9:12</a>; <a onClick="return mV(\'Rom\',2,25);">Ro 2:25</a>; <a onClick="return mV(\'Hbr\',3,5);">Heb 3:5</a>; <a onClick="return mV(\'Hbr\',7,5);">7:5</a>), etc., and sometimes puts "verily" where the King James Version has other words, as "also" (<a onClick="return mV(\'Mat\',13,23);">Mt 13:23</a>), "doubtless" (<a onClick="return mV(\'Phl\',3,8);">Php 3:8</a>), etc.<P>Verity is the translation of \'emeth, "truth," "stedfastness" (<a onClick="return mV(\'Psa\',111,7);">Ps 111:7</a>, "The works of his hands are verity and judgment," the American Standard Revised Version "truth and justice," the English Revised Version "truth and judgment"); and of aletheia, "truth," "reality," "certainty" (<a onClick="return mV(\'1Ti\',2,7);">1Ti 2:7</a>), "faith and verity," the Revised Version (British and American) "faith and truth."``185';
isbe[9080]='Vermilion`ver-mil\'-yun.`<a href="./study/isbe/search.html?string=COLORS">COLORS</a>`1';
isbe[9081]='Versions`vur\'-shunz.<P>See also, <a href="./study/isbe/search.html?string=VULGATE">VULGATE</a>.`<a href="./study/isbe/search.html?string=AMERICAN+REVISED+VERSION">AMERICAN REVISED VERSION</a>; <a href="./study/isbe/search.html?string=ARABIC+VERSIONS">ARABIC VERSIONS</a>; <a href="./study/isbe/search.html?string=ARMENIAN+VERSIONS">ARMENIAN VERSIONS</a>; <a href="./study/isbe/search.html?string=COPTIC+VERSIONS">COPTIC VERSIONS</a>; <a href="./study/isbe/search.html?string=ENGLISH+VERSIONS">ENGLISH VERSIONS</a>; <a href="./study/isbe/search.html?string=ETHIOPIC+VERSIONS">ETHIOPIC VERSIONS</a>; <a href="./study/isbe/search.html?string=LATIN+VERSION,+THE+OLD">LATIN VERSION, THE OLD</a>; <a href="./study/isbe/search.html?string=SEPTUAGINT">SEPTUAGINT</a>; <a href="./study/isbe/search.html?string=SYRIAC+VERSIONS">SYRIAC VERSIONS</a>; <a href="./study/isbe/search.html?string=TARGUM">TARGUM</a>; <a href="./study/isbe/search.html?string=TEXT+AND+MANUSCRIPTS+OF+THE+NEW+TESTAMENT">TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT</a>; <a href="./study/isbe/search.html?string=TEXT+OF+THE+OLD+TESTAMENT">TEXT OF THE OLD TESTAMENT</a>`1';
isbe[9082]='Versions, Georgian, Gothic, Slavonic`jor\'-ji-an, goth\'-ik, sla-von\'-ik:<P>1. The Georgian Version:<P>Georgia is the name given to the territory extending to the east of the Black Sea, a country that has had an independent national existence of 2,000 years but is now (under the name Grusinia) a part of the trans-Caucasian domain of Russia. The language has no affinities with any of the recognized groups, but is becoming obsolete under Russian pressure. Christianity was introduced into Georgia m the 4th century, and a national conversion followed. A well-supported tradition makes the first translation of the Bible almost contemporaneous with this conversion and refers it to Mesrop (died 441; see <a href="./study/isbe/search.html?string=ARMENIAN+VERSIONS">ARMENIAN VERSIONS</a>), but the fact is not quite certain and the beginnings of a native version may really be as much as two centuries later. The oldest manuscript extant is a Psalter of the 7th-8th centuries, and the earliest copy of the Gospels is perhaps a century later; in all, Gregory (Textkritik, 573-75) enumerates 17 Georgian manuscripts of the New Testament, but his list is not exhaustive.<P>The first printed Bible was produced in the ancient alphabet in Moscow in 1743 and has never been reprinted, but other edd, perhaps only of the New Testament, were issued at least in 1816 and 1818, using the nonecclesiastical alphabet. According to Conybeare (ZNTW, XI, 161-66, 232-39 (1910)) the Georgian version was first made from the Old Syriac and then later (11th century) revised from the Greek In 1910 a new edition, based on two manuscripts dated respectively 913 and 995, was begun (Quattuor Ev. versio Georgia vetus, Petersburg). The Georgian version was used by S. C. Malan, The Gospel according to John, translated from the 11 Oldest VSS, London, 1862.<P>2. The Gothic Version:<P>Ulfilas, the Arian bishop of the West Goths and the chief agent in their conversion to Christianity, was also the first translator of the Bible into Gothic, a work for which he had even to invent an alphabet. According to tradition, his translation included the entire Bible with the exception of Kings (which he thought unadapted to the already too warlike character of his converts), but there is doubt whether his work actually included more than the New Testament. Too little of the Old Testament has survived to enable a settling of this question, nor is it possible to tell how much revision the New Testament translation has undergone since Ulfilas\' work.<P>A list of the six Gothic manuscripts is given in HDB, IV,862,to which is to be added a bilingual Latin-Gothic manuscript containing portions of <a onClick="return mV(\'Luk\',24,1);">Luke 24</a>, known as the Arsinoe Fragment (published in ZNTW, XI, 1-38 (1910) and separately (Giessen, 1910)). In all there have been preserved in the Old Testament <a onClick="return mV(\'Gen\',5,\'1-\');">Ge 5</a> (in part); <a onClick="return mV(\'Psa\',52,2);">Ps 52:2</a>f; <a onClick="return mV(\'Neh\',5,\'1-\');">Ne 5-7</a> (in part), and in the New Testament the Gospels and Pauline Epistles (all incomplete), with quotations from Hebrews. The best complete edition is that of Stamm-Heyne(9) (Paderborn, 1896), but as the version is of basic importance for the history of the Germanic languages there are many editions of various portions prepared for philological purposes.<P>The Old Testament fragments are a translation of a text very closely allied to the Lucianic Greek (see <a href="./study/isbe/search.html?string=SEPTUAGINT">SEPTUAGINT</a>) and are certainly not from the Hebrew New Testament undoubtedly was made from a text of the type used in Antioch (Constantinople) in the 4th century, with very slight variations, none of which are "neutral" (von Soden classes them as of the I-type). Either in making the translation or (more probably) in a subsequent revision an Old-Latin text was used, of the type of Codex Brixianus (f), and certain Old-Latin readings are well marked. For brief lists of these peculiarities see Burkitt in Journal Theological Studies, I, 129-34 (1900), or von Soden, Schriften des New Testament, I, 1469f (1906).<P>3. The Slavonic Version:<P>It is definitely known that the first Slavonic translation of the Bible was commenced in 864 or earlier by the two brothers Cyril (died 869) and Methodius (died 885), and that the latter worked on it after the former\'s death. Their work was undertaken for the benefit of the Balkan Slavs, and at first only the liturgical portions (Gospels, Acts, Epistles and Psalms) were translated, but, after the completion of this, Methodius carried the translation farther to include larger portions of the Old Testament. How much of this he accomplished is obscure, but he seems not to have finished the Old Testament entirely, while almost certainly he did not translate Revelation. Uncertain also is the exact dialect used for this work; although this dialect was the basis of the present liturgical language of the Russian church, it has undergone much transformation before arriving at its final stage. At different times the translation of the Bible was revised to conform to the changes of the language, in addition to other revisional changes, and, as a result, the manuscripts (some of which go back to the 10th century) exhibit very varying types of text that have not been satisfactorily classified.<P>An attempt to bring the discrepant material into order was made about 1495 by Archbishop Gennadius, but he was unable to find Slavonic manuscripts that included the entire Bible and was forced to supply the deficiencies (Chronicles, Ezra, Nehemiah, Esther and most of Jeremiah and the Apocrypha) by a new translation made from the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) This Bible of Gennadius was the basis of the first printed edition, made at Ostrog in 1581, although the liturgical portions had been printed earlier (Ac and Epistles first of all in 1564). The Ostrog edition followed Gennadius fairly closely, but Esther, Canticles, and Wisdom were new translations made from the Septuagint. The next revision was undertaken by order of Peter the Great and was performed by using the Greek (Old Testament and New Testament), although the resulting text was not printed until 1751. A slightly emended edition of 1756 is still the official Bible of the Russian church.<P>This Slavonic version is to be distinguished from the version in the true Russian language, begun first in 1517, revised or remade at various times, with an excellent modern translation first published complete in 1876. See, on the whole subject, especially Bebb in Church Quart. Rev., XLI, 203-25, 1895.<P>LITERATURE.<P>On all three versions see HDB, IV, 861-64, 1902, and the article "Bibelubersetzung" in PRE3, III (1897), with the important supplement in XXIII (1913).``48';
isbe[9083]='Very`ver\'-i: As adjective (from verus, "true"), "true," "real," "actual," etc. (<a onClick="return mV(\'Gen\',27,21,24);">Ge 27:21,24</a>, "my very son Esau"; <a onClick="return mV(\'Jos\',10,27);">Jos 10:27</a>, "this very day"; <a onClick="return mV(\'Jhn\',7,26);">Joh 7:26</a>, "the very Christ," etc.); chiefly as adverb, "in a high degree," "extremely." As adverb it is commonly in the Old Testament the translation of me\'odh, and in the New Testament represents, as adjective and adverb, several Greek words, as alethos, "truly" (<a onClick="return mV(\'Jhn\',7,26);">Joh 7:26</a>, above), autos (<a onClick="return mV(\'Jhn\',14,11);">Joh 14:11</a>, "the very works\' sake"; <a onClick="return mV(\'Rom\',13,6);">Ro 13:6</a>), sphodra (<a onClick="return mV(\'Mat\',18,31);">Mt 18:31</a>, "very sorry," the Revised Version (British and American) "exceeding sorry"; <a onClick="return mV(\'Mar\',16,4);">Mr 16:4</a>, "very great," the Revised Version (British and American) "exceeding"), huper- (in composition <a onClick="return mV(\'1Th\',5,13);">1Th 5:13</a>), etc. the Revised Version (British and American) frequently omits "very," and also substitutes other words for it, as "exceeding" (<a onClick="return mV(\'2Ch\',16,8);">2Ch 16:8</a>; <a onClick="return mV(\'Mat\',26,7);">Mt 26:7</a>; compare above), "sore" (<a onClick="return mV(\'Zec\',9,5);">Zec 9:5</a>), etc.``185';
isbe[9084]='Vessel`ves\'-el: Is used freely in English Versions of the Bible to translate keli, the Aramaic ma\'n, and skeuos, words all meaning "an implement or utensil" of any kind, when the context shows that a hollow utensil is meant. In <a onClick="return mV(\'1Sa\',21,5);">1Sa 21:5</a>, however, the translation of the plural of keli by "vessels" is dubious. English Versions of the Bible evidently intended something in the nature of provision wallets, and the "holiness" of such objects finds partial parallels in <a onClick="return mV(\'Num\',19,15);">Nu 19:15</a>; <a onClick="return mV(\'Lev\',11,\'32-34\');">Le 11:32-34</a>, etc. But in <a onClick="return mV(\'1Sa\',21,8);">1Sa 21:8</a>, in the immediate context of the verse above, keli certainly means "weapons," and this translation is quite intelligible in 21:5 also. For war among the Hebrews was a holy function, calling for extreme ceremonial purity (<a onClick="return mV(\'Deu\',23,\'9-14\');">De 23:9-14</a>). See the commentaries. and especially RS2, 455-56. In addition, "vessel" appears in <a onClick="return mV(\'Isa\',30,14);">Isa 30:14</a> for nebhel, "jar"; in <a onClick="return mV(\'Mat\',13,48);">Mt 13:48</a> for aggos, "vessels"; and in Sirach 21:14; <a onClick="return mV(\'Mat\',25,4);">Mt 25:4</a> for aggeion, a diminutive form of aggos. A different use is that of <span class="noTag">The Wisdom of Solomon 14:1</span>, where "vessel" represents ploion, "a boat," while <span class="noTag">The Wisdom of Solomon 14:5,6</span> the King James Version has "weak vessel" for schedia, "raft" (so the Revised Version (British and American)). Vessels of all sorts and kinds and for all sorts of uses were so familiar as to make them natural illustrations for different sorts of human beings (<a onClick="return mV(\'Hsa\',8,8);">Ho 8:8</a>; <a onClick="return mV(\'Isa\',22,24);">Isa 22:24</a>; <a onClick="return mV(\'Jer\',22,28);">Jer 22:28</a>, etc.; see <a href="./study/isbe/search.html?string=POTTER">POTTER</a>), and through <a onClick="return mV(\'Act\',9,15);">Ac 9:15</a> the word "vessel" has passed into Christian theology as signifying simply a human being. But the figure of such "vessels" as (passively) filled with different contents is not Biblical. In <a onClick="return mV(\'1Th\',4,4);">1Th 4:4</a> "vessel" may be taken as a figure for either the man\'s own body or for his wife. Between these possibilities the commentaries are almost equally divided.``48';
isbe[9085]='Vestments`vest\'-ments.`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
isbe[9086]='Vestry`ves\'-tri (meltachah): Once, in <a onClick="return mV(\'2Ki\',10,22);">2Ki 10:22</a>, as a place for vestments.``1';
isbe[9087]='Vex, Vexation`veks, vek-sa\'-shun: "Vex," meaning originally to shake or toss in carrying, has a much more intensive meaning in Scripture than in common modern usage. It represents over a score of Hebrew and Greek words, most of them translated by this word only once, and many of them changed in the Revised Version (British and American) into other forms. Thus bahel in <a onClick="return mV(\'Psa\',6,2,3,10);">Ps 6:2,3,10</a>. is in the American Standard Revised Version "troubled" (in <a onClick="return mV(\'Psa\',2,5);">Ps 2:5</a>, the Revised Version margin. "trouble"); tsarar in <a onClick="return mV(\'Neh\',9,27);">Ne 9:27</a> is in the Revised Version (British and American) "distressed"; pascho in <a onClick="return mV(\'Mat\',17,15);">Mt 17:15</a> is "suffereth grievously"; kakoo in <a onClick="return mV(\'Act\',12,1);">Ac 12:1</a> is "afflict," etc. So "vexation only" in <a onClick="return mV(\'Isa\',28,19);">Isa 28:19</a> is in the Revised Version (British and American) "nought but terror," and there are other changes of this word (compare <a onClick="return mV(\'Deu\',28,20);">De 28:20</a>, "discomfiture"; <a onClick="return mV(\'Isa\',9,1);">Isa 9:1</a>, "in anguish"). On the other hand, the Revised Version (British and American) has "vex" for "distress" (<a onClick="return mV(\'Deu\',2,9,19);">De 2:9,19</a>); "they that vex" for "the adversaries of" (<a onClick="return mV(\'Isa\',11,13);">Isa 11:13</a>); "vexeth himself" for "meddleth" (<a onClick="return mV(\'Pro\',26,17);">Pr 26:17</a>), etc.``185';
isbe[9088]='Vial`vi\'-al: In modern English means "a tiny flask." The word appears in English Versions of the Bible <a onClick="return mV(\'1Sa\',10,1);">1Sa 10:1</a> and the Revised Version (British and American) <a onClick="return mV(\'2Ki\',9,1,3);">2Ki 9:1,3</a> (the King James Version "box") for pakh, a word found nowhere else and from a root meaning "to pour." The shape and size of the pakh are quite uncertain. In 1Esdras 2:13; and the King James Version <a onClick="return mV(\'Rev\',5,8);">Re 5:8</a>, etc., "vial" translates phiale. The phiale was a flat, shallow bowl (Latin, patera), shaped much like a saucer. Hence, the Revised Version\'s change to "bowl" in Revelation, a change that should have been made in 1Esdras also.``1';
isbe[9089]='Vice, Unnatural``<a href="./study/isbe/search.html?string=UNNATURAL+VICE">UNNATURAL VICE</a>`1';
isbe[9090]='Victuals`vit\'-\'-lz.`<a href="./study/isbe/search.html?string=FOOD">FOOD</a>`1';
isbe[9091]='Vile, Villany`vil, vil\'-an-i: The original words for "vile" and "villany" are used in about 10 different senses, e.g. despised (<a onClick="return mV(\'1Sa\',15,9);">1Sa 15:9</a>), despicable (<a onClick="return mV(\'Dan\',11,21);">Da 11:21</a> the King James Version), lightly esteemed (<a onClick="return mV(\'Deu\',25,3);">De 25:3</a>), empty (<a onClick="return mV(\'Jdg\',19,24);">Jud 19:24</a> the King James Version), foolish (<a onClick="return mV(\'Isa\',32,6);">Isa 32:6</a>, the King James Version and the English Revised Version), dishonorable (<a onClick="return mV(\'Rom\',1,26);">Ro 1:26</a>), filthy or dirty (<a onClick="return mV(\'Jam\',2,2);">Jas 2:2</a>), humiliation (<a onClick="return mV(\'Phl\',3,21);">Php 3:21</a>).<P>Villany occurs but twice in the King James Version (<a onClick="return mV(\'Isa\',32,6);">Isa 32:6</a>; <a onClick="return mV(\'Jer\',29,23);">Jer 29:23</a>), and signifies emptiness or folly (so the Revised Version (British and American)). From the foregoing meanings it will be seen that the word "vile" does not always bear the meaning which has come to be invariably given it in our present-day speech. Anything common or ordinary or humble might, in the Scriptural sense, be termed "vile." So <a onClick="return mV(\'Job\',40,4);">Job 40:4</a>, the Revised Version (British and American) "Behold, I am of small account"; also "the low estate of his handmaid" (<a onClick="return mV(\'Luk\',1,48);">Lu 1:48</a>). Ordinarily, however, the idea of contemptible, despicable, is read into the word.``53';
isbe[9092]='Village`vil\'-aj (qaphar, chawwoth, qatserim, banoth, perazoth; kome):<P>(1) The general term for a village, in common with Aramaic and Arabic is qaphar (<a onClick="return mV(\'Sgs\',7,11);">So 7:11</a>; <a onClick="return mV(\'1Ch\',27,25);">1Ch 27:25</a>; kopher; <a onClick="return mV(\'1Sa\',6,18);">1Sa 6:18</a>; kephir, <a onClick="return mV(\'Neh\',6,2);">Ne 6:2</a>). This designation is derived from the idea of its offering "cover" or shelter. It is used in combination, and place-names of this formation became prominent in post-Biblical times, probably because the villages so named had then grown into towns. A well-known Biblical instance of such names is Capernaum.<P>(2) Chawwoth (always "town" in English Versions of the Bible; see <a href="./study/isbe/search.html?string=HAVVOTH-JAIR">HAVVOTH-JAIR</a>) means originally a group of tents (Arabic chiwa\'). These in settled life soon became more permanent dwellings, or what we understand by a village. The term, however, is applied only to the villages of Jair in the tribe of Manasseh (<a onClick="return mV(\'Num\',32,41);">Nu 32:41</a>; <a onClick="return mV(\'1Ki\',4,13);">1Ki 4:13</a>).<P>(3) Chatserim likewise came from nomadic life. They were originally enclosures specially for cattle, alongside of which dwellings for the herdsmen and peasantry naturally grew up (see <a href="./study/isbe/search.html?string=HAZAR-ADDAR">HAZAR-ADDAR</A>; <a href="./study/isbe/search.html?string=HAZOR">HAZOR</a>). They were unwalled (<a onClick="return mV(\'Lev\',25,31);">Le 25:31</a>) and lay around the cities (<a onClick="return mV(\'Jos\',19,8);">Jos 19:8</a>).<P>(4) Banoth is literally "daughters." The word is applied to the dependent villages lying around the larger cities, and to which they looked as to a kind of metropolis (<a onClick="return mV(\'Num\',21,25);">Nu 21:25</a>, etc.); the Revised Version (British and American) "towns" except in <a onClick="return mV(\'Num\',32,42);">Nu 32:42</a>.<P>(5) Perazoth means "the open country," but it soon came to mean the villages scattered in the open (<a onClick="return mV(\'Eze\',38,11);">Eze 38:11</a>; <a onClick="return mV(\'Zec\',2,4);">Zec 2:4</a>; <a onClick="return mV(\'Est\',9,19);">Es 9:19</a>). Some have sought to connect the Perizzites with this word and to regard them, not as a distinct people, but as the peasant class. Attempts have also been m<P>ade to connect perazon in <a onClick="return mV(\'Jdg\',5,7,11);">Jud 5:7,11</a> with the same root, and the King James Version rendered it "inhabitants of the villages." the Revised Version (British and American), on the contrary, gives it the meaning of "rulers." The versions indicate a word meaning authority, and probably the text should be emended to read rozenim, "rulers." A similar emendation is required in <a onClick="return mV(\'Hab\',3,14);">Hab 3:14</a>. "Village" in the Revised Version (British and American) of the New Testament invariably represents the Greek kome, but in 2Macc 8:6 the Revised Version (British and American) Apocrypha has "village" for chora, lit. "country."`<a href="./study/isbe/search.html?string=CITY">CITY</a>; <a href="./study/isbe/search.html?string=TOWN">TOWN</a>`23';
isbe[9093]='Villany``<a href="./study/isbe/search.html?string=VILE">VILE</a>`1';
isbe[9094]='Vine`vin:<P>1. Hebrew Words:<P>(1) gephen, usually the cultivated grape vine. In <a onClick="return mV(\'Num\',6,4);">Nu 6:4</a>; <a onClick="return mV(\'Jdg\',13,14);">Jud 13:14</a> we have gephen ha-yayin, literally, "vine of wine," translated "grape vine" (Numbers) and "vine," margin "grape vine" (Jgs); <a onClick="return mV(\'2Ki\',4,39);">2Ki 4:39</a>, gephen sadheh English Versions of the Bible "wild vine"; <a onClick="return mV(\'Deu\',32,32);">De 32:32</a>, gephen cedhom, "vine of Sodom."<P>(2) soreq, in <a onClick="return mV(\'Isa\',5,2);">Isa 5:2</a>, "choicest vine"; soreq, in <a onClick="return mV(\'Jer\',2,21);">Jer 2:21</a>, "noble vine"; soreqah, in <a onClick="return mV(\'Gen\',49,11);">Ge 49:11</a>, "choice vine"; compare <a href="./study/isbe/search.html?string=SOREK,+VALLEY OF">SOREK, VALLEY OF</a> (which see). The Hebrew is supposed to indicate dark grapes and, according to rabbinical tradition, they were unusually sweet and almost, if not quite, stoneless.<P>(3) nazir, in <a onClick="return mV(\'Lev\',25,5,11);">Le 25:5,11</a>, "undressed vine," the King James Version "vine undressed," margin "separation." This may mean an unpruned vine and be a reference to the uncut locks of a Nazirite, but it is equally probable that nazir should be batsir, "vintage."<P>For the blossom we have peraq (<a onClick="return mV(\'Isa\',18,5);">Isa 18:5</a>), "blossom"; nitstsah, either the blossom or half-formed clusters of grapes (<a onClick="return mV(\'Gen\',40,10);">Ge 40:10</a>; <a onClick="return mV(\'Isa\',18,5);">Isa 18:5</a>); cemadhar, "sweet-scented blossom" (<a onClick="return mV(\'Sgs\',2,13,15);">So 2:13,15</a>; <a onClick="return mV(\'Sgs\',7,12);">7:12</a>).<P>For grapes we have commonly: \'enabh (a word common to all Semitic languages) (<a onClick="return mV(\'Gen\',40,10);">Ge 40:10</a>; <a onClick="return mV(\'Deu\',32,14);">De 32:14</a>; <a onClick="return mV(\'Isa\',5,2);">Isa 5:2</a>, etc.); dam \'anabhim, literally, "blood of grapes," i.e. wine (<a onClick="return mV(\'Gen\',49,11);">Ge 49:11</a>); bocer, "the unripe grape" (<a onClick="return mV(\'Isa\',18,5);">Isa 18:5</a>, "ripening grape," the King James Version "sour grape"; <a onClick="return mV(\'Job\',15,33);">Job 15:33</a>, "unripe grapes"; <a onClick="return mV(\'Jer\',31,29);">Jer 31:29</a>f; <a onClick="return mV(\'Eze\',18,2);">Eze 18:2</a>, "sour grapes"); be\'ushim "wild grapes" (<a onClick="return mV(\'Isa\',5,2,4);">Isa 5:2,4</a>; see <a href="./study/isbe/search.html?string=GRAPES,+WILD">GRAPES, WILD</a>); \'eshkol, a "cluster" of ripe grapes (<a onClick="return mV(\'Gen\',40,10);">Ge 40:10</a>; <a onClick="return mV(\'Sgs\',7,8);">So 7:8</a>; <a onClick="return mV(\'Hab\',3,17);">Hab 3:17</a>, etc.; compare <a href="./study/isbe/search.html?string=ESHCOL">ESHCOL</a> (which see)); qartsannim, usually supposed to be the kernels of grapes (<a onClick="return mV(\'Num\',6,4);">Nu 6:4</a>).<P>2. Greek and Latin:<P>In Greek we have ampelos, "vine" (<a onClick="return mV(\'Mat\',26,29);">Mt 26:29</a>, etc.), staphule (Sirach 39:26, "blood of grapes"; <a onClick="return mV(\'Mat\',7,16);">Mt 7:16</a>, "grapes," etc.), and botrus (<a onClick="return mV(\'Rev\',14,18);">Re 14:18</a>), "cluster of the vine." In the Latin of 2Esdras vinea is "vine" in 5:23 ("vineyard" in 16:30,43); botrus (9:21) and racemus (16:30) are "cluster"; acinium (9:21) and uva (16:26) are "a grape."<P>3. Antiquity and Importance:<P>Palestine appears to have been a vine-growing country from the earliest historic times. The countless wine presses found in and around centers of early civilization witness to this. It is probable that the grape was largely cultivated as a source of sugar: the juice expressed in the "wine press" was reduced by boiling to a liquid of treacle-like consistency known as "grape honey," or in Hebrew debhash (Arabic, dibs). This is doubtless the "honey" of many Old Testament references, and before the days of cane sugar was the chief source of sugar. The whole Old Testament witnesses to how greatly Palestine depended upon the vine and its products. Men rejoiced in wine also as one of God\'s best gifts (<a onClick="return mV(\'Jdg\',9,13);">Jud 9:13</a>; <a onClick="return mV(\'Psa\',104,15);">Ps 104:15</a>). But the Nazirite might eat nothing of the vine "from the kernels even to the husk" (<a onClick="return mV(\'Num\',6,4);">Nu 6:4</a>; <a onClick="return mV(\'Jdg\',13,14);">Jud 13:14</a>).<P>The land promised to the children of Israel was one of "vines and fig trees and pomegranates" (<a onClick="return mV(\'Deu\',8,8);">De 8:8</a>); they inherited vineyards which they had not planted (<a onClick="return mV(\'Deu\',6,11);">De 6:11</a>; <a onClick="return mV(\'Jos\',24,13);">Jos 24:13</a>; <a onClick="return mV(\'Neh\',9,25);">Ne 9:25</a>). Jacob\'s blessing on Judah had much reference to the suitability of his special part of the land to the vine (<a onClick="return mV(\'Gen\',49,11);">Ge 49:11</a>). When the leading people were carried captive the poor were left as vine dressers (<a onClick="return mV(\'2Ki\',25,12);">2Ki 25:12</a>; <a onClick="return mV(\'Jer\',52,16);">Jer 52:16</a>), lest the whole land should lapse into uncultivated wilderness. On the promised return this humble duty was, however, to fall to the "sons of the alien" (<a onClick="return mV(\'Isa\',61,5);">Isa 61:5</a> the King James Version).<P>4. Its Cultivation:<P>The mountain regions of Judea and Samaria, often little suited to cereals, have always proved highly adapted to vine culture. The stones must first be gathered out and utilized for the construction of a protecting wall or of terraces or as the bases of towers (<a onClick="return mV(\'Isa\',5,2);">Isa 5:2</a>; <a onClick="return mV(\'Mat\',21,33);">Mt 21:33</a>). Every ancient vineyard had its wine press cut in a sheet of rock appearing at the surface. As a rule the vinestocks lie along the ground, many of the fruit-bearing branches falling over the terraces (compare <a onClick="return mV(\'Gen\',49,22);">Ge 49:22</a>); in some districts the end of the vine-stock is raised by means of a cleft stick a foot or more above the surface; exceptionally the vine branches climb into trees, and before a dwelling-house they are sometimes supported upon poles to form a bower (compare <a onClick="return mV(\'1Ki\',4,25);">1Ki 4:25</a>, etc.).<P>The cultivation of the vine requires constant care or the fruit will very soon degenerate. After the rains the loosely made walls require to have breaches repaired; the ground must be plowed or harrowed and cleared of weeds<64>contrast with this the vineyard of the sluggard (<a onClick="return mV(\'Pro\',24,\'30-31\');">Pr 24:30-31</a>); in the early spring the plants must be pruned by cutting off dead and fruitless branches (<a onClick="return mV(\'Lev\',25,3,4);">Le 25:3,4</a>; <a onClick="return mV(\'Isa\',5,6);">Isa 5:6</a>) which are gathered and burned (<a onClick="return mV(\'Jhn\',15,6);">Joh 15:6</a>). As the grapes ripen they must be watched to keep off jackals and foxes (<a onClick="return mV(\'Sgs\',2,15);">So 2:15</a>), and in some districts even wild boars (<a onClick="return mV(\'Psa\',80,13);">Ps 80:13</a>). The watchman is stationed in one of the towers and overlooks a considerable area. When the grape season comes, the whole family of the owner frequently take their residence in a booth constructed upon one of the larger towers and remain there until the grapes are practically finished. It is a time of special happiness (compare <a onClick="return mV(\'Isa\',16,10);">Isa 16:10</a>). The gleanings are left to the poor of the village or town (<a onClick="return mV(\'Lev\',19,10);">Le 19:10</a>; <a onClick="return mV(\'Deu\',24,21);">De 24:21</a>; <a onClick="return mV(\'Jdg\',8,2);">Jud 8:2</a>; <a onClick="return mV(\'Isa\',17,6);">Isa 17:6</a>; <a onClick="return mV(\'Isa\',24,13);">24:13</a>; <a onClick="return mV(\'Jer\',49,9);">Jer 49:9</a>; <a onClick="return mV(\'Mic\',7,1);">Mic 7:1</a>). In the late summer the vineyards are a beautiful mass of green, as contrasted with the dried-up parched land around, but in the autumn the leaves are sere and yellow (<a onClick="return mV(\'Isa\',34,4);">Isa 34:4</a>), and the place desolate.<P>5. Vine of Sodom:<P>The expression "vine of Sodom" (<a onClick="return mV(\'Deu\',32,32);">De 32:32</a>) has been supposed, especially because of the description in Josephus (BJ, IV, viii, 4), to refer to the colocynth (Citrullus colocynthis), but it is far more probable that it means "a vine whose juices and fruits were not fresh and healthy, but tainted by the corruption of which Sodom was the type" (Driver, Commentary on Deuteronomy).<P>See <a href="./study/isbe/search.html?string=SODOM,+VINE+OF">SODOM, VINE OF</a>.<P>Figurative: Every man "under his vine and under his fig-tree" (<a onClick="return mV(\'1Ki\',4,25);">1Ki 4:25</a>; <a onClick="return mV(\'Mic\',4,4);">Mic 4:4</a>; <a onClick="return mV(\'Zec\',3,10);">Zec 3:10</a>) was a sign of national peace and prosperity. To plant vineyards and eat the fruit thereof implied long and settled habitation (<a onClick="return mV(\'2Ki\',19,29);">2Ki 19:29</a>; <a onClick="return mV(\'Psa\',107,37);">Ps 107:37</a>; <a onClick="return mV(\'Isa\',37,30);">Isa 37:30</a>; <a onClick="return mV(\'Isa\',65,21);">65:21</a>; <a onClick="return mV(\'Jer\',31,5);">Jer 31:5</a>; <a onClick="return mV(\'Eze\',28,26);">Eze 28:26</a>; <a onClick="return mV(\'Amo\',9,14);">Am 9:14</a>); to plant and not eat the fruit was a misfortune (<a onClick="return mV(\'Deu\',20,6);">De 20:6</a>; compare <a onClick="return mV(\'1Cr\',9,7);">1Co 9:7</a>) and might be a sign of God\'s displeasure (<a onClick="return mV(\'Deu\',28,30);">De 28:30</a>; <a onClick="return mV(\'Zep\',1,13);">Ze 1:13</a>; <a onClick="return mV(\'Amo\',5,11);">Am 5:11</a>). Not to plant vines might be a sign of deliberate avoidance of permanent habitation (<a onClick="return mV(\'Jer\',35,7);">Jer 35:7</a>). A successful and prolonged vintage showed God\'s blessing (<a onClick="return mV(\'Lev\',26,5);">Le 26:5</a>), and a fruitful wife is compared to a vine (<a onClick="return mV(\'Psa\',128,3);">Ps 128:3</a>); a failure of the vine was a sign of God\'s wrath (<a onClick="return mV(\'Psa\',78,47);">Ps 78:47</a>; <a onClick="return mV(\'Jer\',8,13);">Jer 8:13</a>; <a onClick="return mV(\'Joe\',1,7);">Joe 1:7</a>); it might be a test of faith in Him (<a onClick="return mV(\'Hab\',3,17);">Hab 3:17</a>). Joseph "is a fruitful bough,...his branches run over the wall" (<a onClick="return mV(\'Gen\',49,22);">Ge 49:22</a>). Israel is a vine (<a onClick="return mV(\'Isa\',5,\'1-5\');">Isa 5:1-5</a>) brought out of Egypt (<a onClick="return mV(\'Psa\',80,8);">Ps 80:8</a>f; <a onClick="return mV(\'Jer\',2,21);">Jer 2:21</a>; <a onClick="return mV(\'Jer\',12,10);">12:10</a>; compare <a onClick="return mV(\'Eze\',15,2,6);">Eze 15:2,6</a>; <a onClick="return mV(\'Eze\',17,6);">17:6</a>). At a later period vine leaves or grape clusters figure prominently on Jewish coins or in architecture.<P>Three of our Lord\'s parables are connected with vineyards (<a onClick="return mV(\'Mat\',20,1);">Mt 20:1</a>ff; <a onClick="return mV(\'Mat\',21,28,33);">21:28,33</a>), and He has made the vine ever sacred in Christian symbolism by His teaching regarding the true vine (<a onClick="return mV(\'Jhn\',15,1);">Joh 15</a>).``117';
isbe[9095]='Vinegar`vin\'-e-ger (chomets; oxos): Vinegar, whose use as a condiment (<a onClick="return mV(\'Rth\',2,14);">Ru 2:14</a>) needs no comment, is formed when a saccharine fluid passes through a fermentation that produces acetic acid. In the ancient world vinegar was usually made of wine, although any fruit juice can be utilized in its manufacture, and "vinegar of strong drink" (palm juice?) is mentioned in <a onClick="return mV(\'Num\',6,3);">Nu 6:3</a>. Undiluted vinegar is of course undrinkable, and to offer it to a thirsty man is mockery (<a onClick="return mV(\'Psa\',69,21);">Ps 69:21</a>), but a mixture of water and vinegar makes a beverage that was very popular among the poor (Greek oxos, oxukraton, Latin posca<63>names applied also to diluted sour wine). It is mentioned in <a onClick="return mV(\'Num\',6,3);">Nu 6:3</a> (forbidden to the Nazirite) and again in the Gospels in the account of the Crucifixion. The executioners had brought it in a vessel (<a onClick="return mV(\'Jhn\',19,29);">Joh 19:29</a>) for their own use and at first "offered" it to Christ, while keeping it out of reach (<a onClick="return mV(\'Luk\',23,36);">Lu 23:36</a>). But at the end the drink was given Him on a sponge (<a onClick="return mV(\'Mar\',15,36);">Mr 15:36</a>; <a onClick="return mV(\'Mat\',27,48);">Mt 27:48</a>; <a onClick="return mV(\'Jhn\',19,29,30);">Joh 19:29,30</a>). In addition, the King James Version, following Textus Receptus of the New Testament, has "vinegar...mingled with gall" in <a onClick="return mV(\'Mat\',27,34);">Mt 27:34</a>, but this rests on a false reading, probably due to <a onClick="return mV(\'Psa\',69,21);">Ps 69:21</a>, and the Revised Version (British and American) rightly has "wine." Vinegar, like all acids, is injurious to the teeth (<a onClick="return mV(\'Pro\',10,26);">Pr 10:26</a>); and when it is combined with niter an effervescence is produced (<a onClick="return mV(\'Pro\',25,20);">Pr 25:20</a>). The appropriateness of the last figure, however, is obscure, and Septuagint reads "as vinegar on a wound," causing pain.``48';
isbe[9096]='Vineyard`vin\'-yard.`<a href="./study/isbe/search.html?string=VINE">VINE</a>`1';
isbe[9097]='Vineyards, Meadow (Plain) of the`(<a onClick="return mV(\'Jdg\',11,33);">Jud 11:33</a>).`<a href="./study/isbe/search.html?string=ABEL-CHERAMIM">ABEL-CHERAMIM</a>; <a href="./study/isbe/search.html?string=MEADOW">MEADOW</a>`1';
isbe[9098]='Vintage`vin\'-taj.`<a href="./study/isbe/search.html?string=VINE">VINE</a>`1';
isbe[9099]='Viol`vi\'-ol (nebhel, nebhel): the King James Version and the Revised Version (British and American) in <a onClick="return mV(\'Isa\',14,11);">Isa 14:11</a>; <a onClick="return mV(\'Amo\',5,23);">Am 5:23</a>; <a onClick="return mV(\'Amo\',6,5);">6:5</a>; the King James Version alone in <a onClick="return mV(\'Isa\',5,12);">Isa 5:12</a>, the Revised Version (British and American) "lute." "Viol" is derived from Latin vitella, a doublet of vitula, a "viol"; hence, French vielle, doublet of viole. The viol was a bowed instrument, the parent of the violin tribe, and is not a true equivalent for nebhel.`<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>`1';
isbe[9100]='Violence, Violent`vi\'-o-lens; vi\'-o-lent: Chiefly for gazal, qamac; bia, and their derivatives. Difficulty is offered only by the very obscure passage <a onClick="return mV(\'Mat\',11,12);">Mt 11:12</a> parallel <a onClick="return mV(\'Luk\',16,16);">Lu 16:16</a>. Both Matthew and Luke contain the verb biazetai, but this form maybe either a middle, "presses violently," "storms," or a passive, "is forced." Matthew, in addition, contains the adjective biastai, but whether this is a term of praise, "heroic enthusiasts," or of blame, "hot-headed revolutionaries," is again a problem. Nor can it be determined whether the words "from the days of John the Baptist until now" are meant to include or exclude the work of the Baptist himself. The difference in wording in Matthew and Luke further complicates the problem, and, in consequence, scholars are widely at variance as to the proper interpretation. "The Baptist has fanned a new Messianic storm of ill-advised insurrection," "the Pharisees have shamefully used forcible suppression of God\'s teachers," "the Kingdom of God comes like a storm and is received by those who have used drastic self-discipline," are instances of the differing explanations proposed.``48';
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