Biblical People

Aaron

2007-12-26T09:57:39Z

Aaron. [Heb., most probably a Hebrew transliteration of the Egyptian, "great is the name," or "great in name"; Gr. AaroÂµn]. Son of Amram and Jochebed (Ex 6:20), and descendant of Levi (1 Chr 6:1â€“3). He had an older sister, Miriam (Ex 7:7; cf. ch 2:4), and a younger brother, Moses (ch 7:7). He married Elisheba, a daughter of Amminadab, of the tribe of Judah, who bore him four sons, Nadab, Abihu, Eleazar, and Ithamar (ch 6:23).

Aaron enters the Bible narrative when the Lord commissioned him to go from Egypt to meet his brother Moses at Mount Horeb (Ex 4:27). There the two conferred together about returning to Egypt to effect the release of their people from bondage (v 28). The Lord had already appeared to Moses, and had indicated to him that Aaron was to be his spokesman in the new assignment (vs. 14â€“16). From that time forth the two brothers laboured side by side to secure freedom for their oppressed kinsmen (vs. 29, 30; etc.). Even after the departure from Egypt Aaron continued, at least at times, as Mosesâ€™ spokesman to the children of Israel (ch 16:9, 10). At Rephidim, a short distance from the Wilderness of Sin, Aaron and Hur sustained the uplifted arms of Moses in the successful battle with a band of Amalekites (ch 17:12).

During the encampment at Mount Sinai, Aaron and his sons Nadab and Abihu, together with 70 of the elders of Israel, were accorded the special privilege of accompanying Moses beyond the bounds at the foot of the mountain which the people generally might not pass (Ex 24:1â€“11). During Mosesâ€™ prolonged absence from camp, Aaron acquiesced in the demand of the people for visible "gods" by making a golden calf and leading in its worship (ch 32). While the Israelites were still encamped at Sinai, Aaron and his sons were appointed and consecrated to serve as priests in the sanctuary (Ex 28:40 to 29:37; 40:13â€“16; Lev 8). Aaron served as high priest for 38 years, until within a few months of the entry into Canaan (Num 20:22â€“29).

Soon after the departure from Sinai, Aaron and Miriam united in opposing Moses as supreme commander of Israel, under God, and claimed for themselves a voice in the administration of the nation. God decisively silenced the two who had presumed to challenge the one whom He had appointed leader (Num 12:1â€“15). Somewhat later a group of disaffected Levites united forces with certain men of the tribe of Reuben, and others, in revolt against the leadership of Moses and Aaron, and once more God vindicated His chosen leaders (ch 16). Lest there should be any lingering doubt concerning the fact that it was God who had appointed Aaron to have charge of the religious life of the nation, God gave dramatic proof by causing Aaronâ€™s rod to bud, blossom, and bear almonds overnight (ch 17). Toward the close of the 40 years in the wilderness, almost on the borders of Canaan, Aaron joined with Moses in a demonstration of impatience at Kadesh, where the latter impetuously struck the rock from which water was to flow forth for the people. As a result, the two brothers were barred from entering the Land of Promise (ch 20:7â€“13).

Not long after the experience at Kadesh the people of Israel broke camp and journeyed around the borders of Edom, having been refused permission to take a more direct route through that country. On the way the Lord directed Moses and Aaron that the latter should prepare to lay down his duties and to die (Num 20:22â€“24; cf. Deut 10:6). By divine order the high-priestly robes were taken from Aaron and placed on his son Eleazar, in token of his succession to Aaron as high priest (Num 20:25â€“28). Aaron died at the age of 123 (cf. Ex 7:7; Deut 34:7), and was buried on Mount Hor on the border of Edom (Num 20:27, 28; 33:37â€“39; Deut 32:50), which has not yet been identified. He was mourned by Israel for a period of 30 days (Num 20:29) -- Seventh-day Adventist Bible Dictionary.

Abdiel

2007-12-28T05:25:31Z

Abdiel (abdel). [Heb. AbdÃ©el, â€œservant of God.â€ The name is attested inn Akkadian cuneiform texts from Mesopotamia and Ugarit, and in Punic inscriptions from Moza.] A Gadite (1 Chr 5:15).

Horn, Siegfried H., Seventh-day Adventist Bible Dictionary, (Washington, D.C.: Review and Herald Publishing Association) 1979.

Abel

2007-12-26T14:31:23Z

Abel. [Heb. Hebel, a word of uncertain meaning, possibly "breath," "transitoriness"; Gr. Abel. Compare the Akkadian aplu or ablu and Sumerian ibila, "son." If it is a transliteration of this word, the meaning "son" would be a generic term, such as Adam or Enosh, both meaning "man." If Hebel means "breath," the name would be appropriate as a reference to the shortness of Abelâ€™s life. The Bible gives no indication as to when such a name would have been given.]

The second son of Adam and Eve (Gen 4:2; etc.). The one incident of his life that Scripture records is his offering of a more acceptable sacrifice than that of his brother Cain (vs. 3â€“5). Abelâ€™s offering was noteworthy in that, being of the flock, it bespoke his faith in the promised Deliverer, the true Lamb of God, who was to bruise the serpentâ€™s head (Gen 3:15; Jn 1:29). The shedding of its blood was an acknowledgement on the part of Abel that he was a sinner in need of divine mercy and forgiveness (see Lev 17:11; Heb 9:22). Furthermore, Abelâ€™s offering was of the choicest of the flockâ€”a "firstling," and "of the fat thereof"â€”and as such, an evidence of his readiness to give the Lord the best he had. Abelâ€™s faithfulness won for his name a place of honour among the worthies of Heb 11 -- Seventh-day Adventist Bible Dictionary.

Abigail

2007-12-28T09:15:05Z

Abigail (abi-gal), RSV once Abigal (aÂ¬b'Å¾-gaÂ¬l). [Heb. Abigayil and AbÃ©gal, probably â€œmy father rejoices.â€]

1.Â Â Â The wife of Nabal, a wealthy shepherd at Carmel in southern Judah, a beautiful and prudent woman who after Nabalâ€™s death became Davidâ€™s wife (1 Sa 25:2â€“42). She accompanied David to Gath (ch 27:3), to Ziklag (ch 30:5), and to Hebron (2 Sa 2:2). She bore him Chileab, a son (ch 3:3), also called Daniel (1 Chr 3:1).

2.Â Â Â A sister, most likely a half sister, of David, and mother of Amasa (1 Chr 2:16; 2 Sa 17:25).

Horn, Siegfried H., Seventh-day Adventist Bible Dictionary, (Washington, D.C.: Review and Herald Publishing Association) 1979.

Abihu

2007-12-26T14:32:17Z

Abihu. [Heb. AbÃ©hu, "my father is he." The name occurs on an ancient Hebrew seal.] One of Aaronâ€™s sons, appointed priest at Sinai (Ex 6:23; 28:1). He and his brother Nadab died childless before the Lord for offering strange fire (Lev 10:1â€“7; Num 3:2â€“4; Num 26:60, 61). The context (Lev 10:8â€“11) suggests that Abihu and Nadab were intoxicated when they committed their offence -Seventh-day Adventist Bible Dictionary.

Abraham

2007-12-26T14:33:59Z

Abraham (abraham), or Abram (abram). [Heb. Abraham and Abram, the former meaning "the father is exalted," the latter possibly "the father of a multitude,"as the Arabic ruham, "multitude," suggests. The name occurs first in the Ebla texts of the prepatriarchal period, and then in Old Babylonian as Abraham, in Egyptian texts of the 19th cent. b.c. (as the name of a prince in Palestine) as Ibwrhn, in ancient South Arabic as brhn, in Pharaoh Shishakâ€™s list of conquered Palestinian places as Ibrm, on a Ugaritic inscription as Abrm, and on an ancient Hebrew seal as brm. Gr. Abraam.]

The world in which Abraham lived. According to the Biblical chronology adopted in this dictionary Abraham was born in 1950 b.c. left Haran for Canaan after the death of his father in 1875 b.c., visited Egypt between 1875 and 1864 b.c., and died in 1775 b.c. after having lived in Canaan for 100 years. He was born in Ur in southern Mesopotamia during the Neo-Sumerian period. In about 1960 b.c., according to the so-called Low Chronology, shortly before his birth, the strong 3d dynasty of Ur, which had ruled for more than 100 years, came to an end, and was replaced by the rival dynasties of Isin and Larsa, under which Ur declined somewhat in importance as a political centre in the Mesopotamian valley. During the 75 years that Abraham lived in Ur and Haran the country was under the domination of Sumerian rulers, although the Amorites, who had already taken over most of Syria and Palestine, were already pouring into Mesopotamia. By 1830 b.c. they founded the powerful 1st dynasty of Babylon, whose 6th king, Hammurabi (c. 1728â€“1686 b.c.), became the strongest ruler.

When Abraham entered Canaan he found the country for the greater part in the hands of the Amorites. The country was not a unified state, however, but consisted of numerous city-states of various sizes with kings and kinglets of Amorite stock forming the ruling class. Egypt, on the other hand, was at that time ruled by the powerful kings of the 12th dynasty (1991 to c. 1780 b.c.). If Abraham was in Egypt between 1875 and 1864 b.c. (see Gen 12) he must have met Sesostris III as king of Egypt who ruled from 1878 to 1840 b.c. According to ancient records this king conducted a military campaign into Palestine, directing it against SÂkmm, which is probably Shechem, but did not occupy the country. It seems that the campaign was a punitive raid, and that its object was not conquest.

During Abrahamâ€™s time occurred the military campaigns described in Gen 14. None of the kings mentioned in the narrative can be identified with monarchs known from secular sources (see Chedorlaomer; Amraphel; Arioch; Tidal); however, archaeological evidence confirms the narrative. The explorations of Albright and Glueck have brought to light evidence that a flourishing culture and many cities in Transjordan were destroyed in the 20th or 19th cent. b.c., and that the country remained almost entirely uninhabited for several centuries afterward. There is also some evidence that Sodom and Gomorrah, which presumably lay at the southern end of the Dead Sea, were destroyed at that time (see Sodom). The cities Sodom and Gomorrah are mentioned in a cuneiform text from *Ebla of the prepatriarchal period.

The life of Abraham may be considered under four major periods: (1) His life prior to his journeying to Canaan, at the age of 75. (2) His early sojourn in Canaan to the birth of his son Isaac, a period of 25 years. (3) His life from the birth of Isaac to the death of Sarah and the marriage of Isaac to Rebekah, about 40 years. (4) His later life, old age, and death, about 35 years.

His life prior to arrival in Canaan. Abraham was born in or near the city of Ur in lower Mesopotamia. Abrahamâ€™s father Terah had 2 other sons, Nahor and Haran the father of Lot (Gen 11:27). The family worshiped heathen deities as well as the true God (Jos 24:2). The Genesis record says nothing about God appearing to Abraham prior to the departure from Ur, but Acts 7:2â€“4 clearly applies the command of Gen 12:1â€“3 to the time when the family still lived in Ur. The original destination of the family caravan of Abraham, Terah, Nahor, and Lot, as it set out from the lower Mesopotamian valley, was Canaan (ch 11:31). They settled first at Haran in northern Mesopotamia, but how long they remained there is not known, nor is the reason for the sojourn there given. They may have planned to stay only long enough to rest the flocks and herds, or perhaps Terahâ€™s advanced age made it impossible for the group to journey farther (cf. v 32). The fact that Nahor did not accompany Abraham to Canaan after the death of their father may imply, also, that opinion was divided about the wisdom of leaving the lush grazing lands of Haran. In time, however, the call to Abraham was repeated, and taking his nephew Lot with him he left Haran and went to the land of Canaan. Apparently the two had accumulated considerable "substance"â€”primarily flocks and herdsâ€”and were accompanied by slaves and retainers (ch 12:1â€“5).

Early sojourn in Canaan. During the 25 years that elapsed between Abrahamâ€™s entrance into the land of Canaan and the birth of Isaac, the patriarchal family moved intermittently from place to place. From Shechem, their first place of sojourn (Gen 12:6), they journeyed southward to Bethel (v 8), and thence toward the Negeb, or south country (v 9), and eventually to Egypt (v 10). Returning to the Negeb (ch 13:1) and to Bethel (v 3), they finally settled at Mamre, near Hebron, where they remained for a major portion of the period of early sojourn (chs 13:18 to 19:38). Not long before the birth of Isaac, Abraham again journeyed toward the Negeb and "sojourned in Gerar" (ch 20:1).

The journey into Egypt was apparently made not long after Abraham entered Canaan. Drought and famine, which intermittently brought suffering to Palestinian dwellers, impelled him to seek food in a land where there was usually plenty in spite of the fact that there is practically no rainfall (Gen 12:10). While in Egypt, fear for his personal safety led the patriarch to represent Sarah as only his sister. This manifest lack of faith in God to protect His servants resulted in embarrassment and in Abrahamâ€™s expulsion from the land (vs. 11â€“20). When Abraham returned to Canaan he is described as being "very rich in cattle, in silver, and in gold" (ch 13:1, 2). Lot also "had flocks, and herds, and tents" (v 5). Insufficient pasturage and water for these large herds led the patriarch and his nephew to separate. Lot settled first in the luxuriant Jordan Valley and later "pitched his tent toward Sodom," whereas Abraham returned to Mamre, near Hebron (vs. 6â€“18), where he remained for approximately 20 years.

During this residence at Mamre a number of important events occurred. The first of these was an invasion of Canaan by a confederacy of four kings from Mesopotamia under the leadership of Chedorlaomer (Gen 14:1â€“10). Five kings in the vicinity of Sodom banded together against the invaders, but were defeated, with the result that their peoples and property were lost (vs. 11, 12). Upon learning that his nephew was in the hands of the invading army, Abraham pursued the Mesopotamian kings with his own private army of 318 men and rescued the captives from the vicinity of Sodom, together with their possessions (vs. 13â€“16). It was upon his return from this expedition that Abraham met, and paid "tithes of all" to, Melchizedek, priest and ruler of Salem, as Jerusalem was then known (vs. 17â€“24). Soon after this experience the Lord entered into solemn covenant with the patriarch, assuring him that, eventually, his descendants would possess Canaan as their own (ch 15). As the years went by at Mamre without the birth of an heir, Abraham took matters into his own hands and married Hagar, his wifeâ€™s Egyptian maid, who presented him with his first son, Ishmael (ch 16:1â€“4). This ill-advised marriage brought discord into the home which culminated in the eventual banishment of Hagar and Ishmael from the home (chs 16:5â€“16; 21:9â€“21).

During this residence at Mamre the Lord renewed His covenant with Abraham, and instructed him to institute the rite of circumcision as a token of the covenant (Gen 17). Later, the Lord appeared in the form of a wayfarer and renewed the promise of a son and heir, and upon the same occasion warned Abraham of the imminent destruction of Sodom and its sister cities, which took place the following day (chs 18; 19). Soon after this event the patriarchal family moved to Gerar, where Abraham again pretended that Sarah was not his wife (ch 20), but only his sister.

With Isaac in the southland. Not long after the move to Gerar, Isaac was born (Gen 21:1â€“7). Soon friction arose between Sarah and Hagar, doubtless over the matter of whose son should be heir to Abraham, with the result that Hagar and her son were banished from the home forever (vs. 8â€“21). Abraham remained in the vicinity of Gerar and Beer-sheba until Isaac reached manhood (vs. 22â€“34). It was while the patriarchal home was at Beer-sheba that God tested Abrahamâ€™s faith by calling upon him to offer his son as a sacrifice. Godâ€™s promises that the land was to belong to him and to his descendants were as yet unfulfilled after nearly half a century of residence in the land of Canaan, yet, with repeated tests to his faith, that faith now rose in majesty to the supreme test and triumphed (ch 22). The writer of Hebrews devotes nearly a third of his comment on evidences of faithfulness in the lives of the ancient worthies to incidents in the life of Abraham that tested and proved his faith (Heb 11:8â€“19). Toward the close of this period of his sojourn in Canaan, Abraham apparently returned to Hebron, where, at the age of 127 years, Sarah died (Gen 23:1, 2). By purchase from a local Hittite, Abraham came into possession of the first portion of Canaan that he could call his ownâ€”the Cave of Machpelah and the field in which it was locatedâ€”and it was there he buried his beloved wife (vs. 3â€“20).

Later life and old age. With the passing of Sarah, Abraham realised that his own life might soon end. Though Isaac was nearly 40 years of age he was yet unmarried, and the patriarch felt constrained to make provision for the perpetuation of the family line concerning which the promises had been made. Accordingly, he sent his trusted servant Eliezer to Mesopotamia, where his kinsmen (Gen 22:20â€“24) lived, to arrange for a wife for Isaac who might be expected to understand and appreciate the covenant privileges and responsibilities (ch 24:1â€“9). The mission was successful, and in due time Eliezer returned to Canaan with Rebekah, a daughter of Bethuel, Abrahamâ€™s nephew, a son of his brother Nahor (vs. 10â€“67). Love cemented the union thus arranged, and some 20 years later the first children were born (ch 25:20â€“26). For about 35 years after his marriage, Isaac shared the ancestral home with his father Abraham, who married again and reared several children born to him by his wife Keturah (vs. 1â€“4).

Prior to his death, at the age of 175 years, Abraham arranged for the transfer of all his property, with the rights and privileges appertaining to it, to Isaac as heir to the covenant promises (Gen 25:5), while to his other sons he gave substantial giftsâ€”consisting doubtless of cattle and herdsâ€”and sent them away to the eastward (v 6). Ishmael and Isaac buried their father in the Cave of Machpelah, the place where Sarah had been buried some time earlier (vs. 8â€“10).

In spite of the frailties that are common to man, Abraham persevered in his life-long purpose to follow wherever God should lead, whether it be on the long trek from Ur to Canaan or to Mount Moriah to offer his only son, the son of the promise. Through the fires of trial, delay, and disappointment, his faith was perfected, so that he became "the Friend of God" (Jas 2:23). The high esteem in which his descendants rightfully held him eventually degenerated almost to the point where they honoured him above God. But the lustre of his faith and long life of devotion to the will of God shine forth undimmed for all generations -- Seventh-day Adventist Dictionary.

Absalom

2007-12-26T14:34:56Z

Absalom or Abishalom. [Heb. Abshalom and AbÃ©shalom, "my father is peace." The name occurs in secular sources as Abisalamu, of a ruler of Gozan in upper Mesopotamia in the 10thâ€“9th cent. b.c.] Third son of David by his wife Maacah, daughter of Talmai, the king of Geshur (2 Sa 3:3). He was known for his handsome appearance (2 Sa 14:25, 26). To avenge the crime committed by his half brother Amnon against his sister Tamar, he killed Amnon and then fled to his grandfather, Talmai, king of Geshur, to escape possible reprisal from David (ch 13). About three years later, by engaging the services of a wise woman from Tekoa, Joab succeeded in obtaining permission for him to return to Jerusalem. Two years later he reconciled father and son (ch 14).

Shortly after this Absalom began to scheme against his father to obtain the kingship, and had himself proclaimed king at Hebron (2 Sa 15:1â€“12). Marching against Jerusalem, he forced David to flee the capital and took possession of the royal palace and of the harem. He disregarded the counsel of Ahithophel and did not immediately pursue the small forces of David, but followed, instead, the advice of Davidâ€™s friend Hushai, who counselled him to mobilise all of Israelâ€™s army before continuing the pursuit. This gave David time to reorganise his forces and get ready for the decisive encounter (chs 15:13 to 17:23). The battle took place in the "wood of Ephraim," somewhere in Gilead, probably near Mahanaim. The forces of Absalom were severely beaten and in the confusion of battle Absalom was caught by the head in the branches of a tree, and left hanging helpless. While thus suspended he was killed by Joab against the explicit command of David. He was buried like a criminal in a large pit in the wood, and a big heap of stones was erected over his grave (2 Sa 17:24 to 18:17). During his life Absalom had erected for himself a monument, which stood in the "kingâ€™s dale" (2 Sa 18:18), and, according to Josephus (Ant. vi. vii 10. 3), was 2 furlongs (c. 402 m.) from Jerusalem. The so-called Tomb of Absalom now standing in the Kidron Valley at Jerusalem is a tomb monument of the Hellenistic period. According to 2 Sa 14:27 Absalom had 3 sons and a daughter named Tamar. The Maachah mentioned in 2 Chr 11:20 and 1 Ki 15:2, 10 as Absalomâ€™s (or Abishalomâ€™s) daughter was probably his granddaughter. The Bible sometimes uses the expression "daughter" for "granddaughter." -- Seventh-day Adventist Bible Dictionary.

Achan

2007-12-26T14:35:42Z

Achan, or Achar. [Heb. Akan, meaning uncertain, and Akar, "troubler."] A Judahite who, against the explicit command of God that all of Jericho was to be devoted to God, appropriated to himself a Babylonian garment, a piece of gold, and a quantity of silver from the spoil of the city. His act brought a curse upon the whole nation and caused the defeat of the Israelites at Ai. As punishment he and his family were stoned to death and all his property was destroyed (Jos 7:1â€“26; 22:20; 1 Chr 2:7) -- Seventh-day Adventist Bible Dictionary.

Adam

2007-12-26T14:36:52Z

Adam. [Heb. Adam, "man," etymology uncertain. There is a possible connection with the verb adam, "to be ruddy," and thus a reference to the clay from which man was formed (Gen 2:7). In the cognate languages, Phoenician and Ugaritic, dm also means "man," but in ancient South Arabic it means "servant," and in Akkadian admu means "child." The name Adam, spelled Adamu, occurs in the cuneiform texts from Ebla. Gr. Adam].

The first member of the human family, created by God from the dust of the earth (Gen 2:7). His wife, Eve, was formed out of a rib from his side (vs. 21, 22). Adam was given authority over the earth and all living creatures (ch 1:26); and was commanded to populate the world (v 28). He and his wife were placed in a "garden eastward in Eden," and were given the task of caring for it (ch 2:8, 15). The product of plant and tree was to be their food (ch 1:29).

Adam and Eve were created perfect (Gen 1:31), and thus sinless. But they were also created with the power of choice, and thus had the freedom to disobey God. They were tested by means of "the tree of the knowledge of good and evil," the fruit of which God forbade them to taste or even to touch (chs 2:17; 3:3). Eve was beguiled by the serpent to eat of the tree, and then persuaded Adam to eat also (ch 3:1â€“7). By this act of disobedience, they brought the curse of sin upon themselves and their children, and were expelled from the garden (vs. 8â€“24). After the expulsion from the Garden of Eden, Adam and Eve became the parents of Cain, Abel, Seth, and "sons and daughters" (chs 4:1, 2, 25; 5:4). Adam was 930 years of age at his death (ch 5:5). It is not known how long he lived in Eden, although it was only a comparatively short period, for he was only 130 years old when Seth was born (v 3), which was evidently some time after the expulsion (cf. ch 4:1â€“25).

Through the sin of Adam, death came upon the entire human family (Rom 5:12â€“14; Eph 2:12). However, Christ, the second Adam (1 Cor 15:45â€“47), overcame where the first Adam failed (cf. Mt 4:1â€“10), and by His sacrifice made our redemption from the results of Adamâ€™s sin possible (Heb 5:9; 9:28) -- Seventh-day Adventist Bible Dictionary.

Ahab

2007-12-26T14:37:17Z

Ahab. [Heb. Achab, "fatherâ€™s brother." The name occurs also on a Hebrew seal. In cuneiform records it is spelled Ahabbu and Ahi-abi].

1. The 8th king (if Tibni is included in the count) of the northern kingdom of Israel, son and successor of Omri. He reigned 22 years, from 874 to 853 b.c. He was married to Jezebel, the daughter of Ethbaal, "king of the Zidonians" (1 Ki 16:31). He was a strong military leader, keeping the Moabites in subjection (2 Ki 3:4, 5; Moabite Stone, line 8). He lived on friendly terms with the Phoenicians and kept peace with Judah, whose crown prince married Ahabâ€™s daughter Athaliah (2 Ki 8:18, 26). He defeated the Syrians twice in battle, and possessed the largest army of any nation lying between Assyria and Egypt. When Benhadad II of Damascus with 32 allies besieged Samaria, Ahab drove him back (1 Ki 20:1â€“21) and a year later inflicted an even more severe defeat on him in the battle of Aphek (vs. 22â€“30), and captured him. Ahab, however, showed himself foolishly magnanimous and spared Benhadadâ€™s life, even released him. Benhadad promised to return certain cities which his father had conquered from Ahabâ€™s father, Omri, or possibly, as some think, Baasha (see ch 15:18â€“22), and also made economic concessions by allowing Israelite merchants to open shops in the bazaars of Damascus (ch 20:31â€“34, RSV).

When the Assyrians under Shalmaneser III threatened to end the independence of the small states in Syria and Palestine, a coalition of 12 nations was formed under the leadership of Damascus to meet the common enemy. Shalmaneserâ€™s inscriptions show that of the allied armies Ahab (called Ahabbu mat Sirila, "Ahab the Israelite") had the largest chariot force, 2,000 out of a total of 3,940, and a formidable infantry of 10,000 foot soldiers out of a total of about 60,000. The battle (which is not mentioned in the Bible) took place at Qarqar on the Orontes in central Syria in Shalmaneserâ€™s 6th year, which can be dated, with a great degree of certainty, in 853 b.c. The record of Ahabâ€™s participation in this battle helps to provide the earliest synchronism between Biblical and secular history. While the allies won no decisive victory, the Assyrians were forced to retreat and leave Syria temporarily unconquered. As soon as the common threat was averted, the alliance broke up, and the old feuds between the various small nations in Syria and Palestine were continued. Ahab also set out at once to take the city of Ramothgilead from the Aramaeans of Syria, who had occupied it for some time. In a battle for this city Ahab was mortally wounded (1 Ki 22:2â€“36). His body was taken to Samaria for burial, and, as the Lord had predicted through Elijah (ch 21:19), the dogs licked Ahabâ€™s blood, which had stained the chariot (ch 22:38).

The prosperous reign of Ahab and his friendly connections with Phoenicia brought much wealth into the country, enabling the king to engage in extensive building activities, attested in the Bible by only a brief word (1 Ki 22:39), but corroborated by the excavation of Samaria. Ruins of the city indicate that Ahab built his palace next to and partly on that of Omri, and that he had his residence decorated with beautifully carved ivory plaques, from which it evidently became known as Ahabâ€™s ivory palace. According to ch 21:1 there was also a royal palace at the city of Jezreel.

Though enjoying great military and political success, Ahab was weak in religious matters. He "did evil in the sight of the Lord above all that were before him" (1 Ki 16:30). He permitted his pagan wife to introduce the worship of Baal and Asherah, and to persecute the worshipers of Israelâ€™s God. Personally Ahab seems to have considered himself a worshiper of Yahweh, for he consulted Yahwehâ€™s prophets repeatedly (chs 20:13, 14, 22, 28; 22:8, 16), and gave to at least three of his children names incorporating the divine name Yahweh: Ahaziah, Joram (Jehoram), and Athaliah. He also co-operated in making possible the contest between Elijah and the Baal priests, and did not interfere when Elijah ordered these priests slain (ch 18:16â€“45). He tolerated a prophetâ€™s rebuke for his foolish magnanimity toward Benhadad (ch 20:35â€“43) and showed sorrow for the murder of Naboth, which was instigated by Jezebel (ch 21:27â€“29), and for which the prophet held him accountable.

Lit.: J. W. Jack, Samaria in Ahabâ€™s Time (Edinburgh, 1929).

Amon

2007-12-26T14:38:03Z

Amon. [Heb. Amon. In personal names of Hebrew origin Amon means "faithful," but when representing the Egyptian deity it is a transliteration of the Egyptian Imn, which means "the hidden one." Gr. AmoÂµn].

1. The governor of Samaria in Ahabâ€™s time (1 Ki 22:26; 2 Chr 18:25).

2. The 15th king of Judah, the southern kingdom, who reigned 2 years (c. 642â€“640 b.c.). He was the son of Manasseh and followed his fatherâ€™s evil example. His life ended in a palace revolution (2 Ki 21:19â€“26; 2 Chr 33:21â€“25). His name (RSV, following the Greek NT spelling, has "Amos") appears in Matthewâ€™s genealogy of Jesus (ch 1:10).

3. An ancestral name for one group of "Solomonâ€™s servants," who returned with Zerubbabel from the Babylonian exile Zerubbabel from the Babylonian exile (Neh 7:57â€“59; called sons of Ami (a\'mÂ) [Heb. AmÃ©Ã†] in Ezr 2:57).

4. An Egyptian god, also called Amen, originally the local god of Thebes, the city of Upper Egypt called No in the KJV of Jer 46:25 and Nah 3:8. The word translated "multitude" (Jer 46:25) and "populous" (Nah 3:8) in the KJV is Ã•Amon, so that Thebes is called literally "Amon of No" or "No Amon," showing that the name of the god is part of the name of the city. Amon became the chief god of Egypt during the Middle Kingdom (c. 2025â€“c. 1780 b.c.), and from the 19th dynasty on (beginning c. 1590 b.c.) was identified with the sun-god Ra, and thenceforth was called Amon-Ra, and regarded as the King of gods. Amon, with his consort Mut (meaning "mother") and his son Khonsu, a moon-god, formed a Theban triad. Since the animal sacred to Amon was the ram, the deity is depicted either as a god with a ramâ€™s head or in the form of an man wearing a disk with two long feathers as a crown. Amon was also worshiped at Siwa in North Africa, west of Egypt, and was known to the Greeks as Zeus Ammon -- Seventh-day Adventist Bible Dictionary.

Amos

2007-12-26T14:38:42Z

Amos (amos). [Heb. Amos, "burden," "burden bearer," from amas, "to lift (a load)," "to carry (a load)"; Gr. AmoÂµs].

1. A prophet of the town of Tekoa, in Judah, whom God sent with a message to the northern kingdom, Israel. The book of Amos is a record of that message and of his experience in delivering it. Our knowledge concerning the prophet is meagre and must be gleaned from his book. His home was in *Tekoa, a small town at the edge of the barren Wilderness of Judah that falls away in undulating hills to the Dead Sea, some 12 mi. (c. 19 km.) distant. Prior to his call to the prophetic office Amos was a shepherd who devoted a part of his time to tending sycamore trees and gathering their fruit, which resembles figs (ch 7:14). Although from one of the humbler walks of life, Amos was a man of natural intelligence, of a deeply religious bent, and with shrewd powers of observance. He was unassuming, but bold and fearless when called to bear witness against the evils of his day. The message he bore was graphic and powerful. Some have concluded from his mention of 5 of the neighbouring nations that he may have travelled as far as Damascus and Egypt (ch 1).

2. For Mt 1:10, RSV, see Amon, 2.

Angel

2007-12-26T14:40:02Z

Angel. [Heb. malak, "messenger"; Gr. aggelos, "messenger."] A supernatural being, created by God, superior to man, and acting as a representative or messenger of God. There are Bible passages where malak and aggelos do not refer to supernatural beings, but to prophets and others fulfilling the function of "messenger" (2 Sa 3:14; Eze 23:16; Hag 1:13; Mt 11:10; Lk 7:24; etc.). There are other passages where the terms seem to apply to Christ Himself (Ex 23:20; Mal 3:1b; Acts 7:35). The specific references in any case must be found by a study of the context.

The existence and activity of angels is taken for granted throughout the OT and NT. The word "angel" occurs first in the OT in Gen 16:7â€“12, which describes the ministry of "the angel of the Lord" to the fugitive Hagar. Angels had a part in the warning of Lot before the destruction of Sodom (ch 19:1). Jacob saw "angels of God" ascending and descending between earth and heaven (ch 28:12), and in his old age reminisced about "the Angel which redeemed me from all evil" (ch 48:16). Angels appeared to Moses (Ex 3:2), led Israel (chs 14:19; 23:23), frustrated Balaam (Num 22:22), commissioned Gideon (Jgs 6:11), promised a son to Manoah (ch 13:3), threatened to destroy Davidâ€™s people (2 Sa 24:16), ministered to Elijah (1 Ki 19:5), destroyed the Assyrian army (2 Ki 19:35), saved Daniel from the lions (Dan 6:22), gave prophetic messages to Zechariah and other prophets (Zec 1:9). In some cases it is hard to distinguish between the direct intervention of God, of Christ, and of angels. This problem emphasises the unity that exists among the heavenly beings.

The references to angels in connection with the life of Jesus are many. Angels directed the parents of Jesus (Mt 1:20; 2:13, 19), sang in chorus on the night of His birth (Lk 2:13), ministered to Him on the Mount of Temptation (Mt 4:11), rolled away the stone from the tomb (ch 28:2), and proclaimed the resurrected Christ (vs. 5â€“7). The teachings of Jesus often referred to angels (Mt 13:41; 18:10; 22:30; 25:41; Lk 15:10). Jesus made clear that angels are a higher and different order of being from man (Mt 22:30; Mk 12:25). He also taught the existence of evil angels (Mt 25:41).

Angels ministered to the early Christian church. They opened prison doors (Acts 5:19; 12:7â€“11), guided in missionary endeavour (ch 8:26), impressed non-Christians to inquire about the gospel (ch 10:1â€“7), appeared to Paul during a storm at sea (ch 27:23), stood by the side of John during his apocalyptic visions (Rev 1:1).

The book of Revelation mentions angels more than seventy times. The author saw angels surrounding Godâ€™s throne (Rev 5:11), blowing trumpets (ch 8:2, 6), carrying messages (ch 7:2, 3), executing judgement (ch 16), and reaping earthâ€™s harvest at the last day (ch 14:19). A large number of the actors in the drama of the Apocalypse are angels.

Perhaps the most definitive text regarding angels is Heb 1:14. From manâ€™s standpoint, angelsâ€™ ministry to man is most significant. Eternity will reveal the breadth of the functions of these beings in relation to the universe. Man will in eternity be "equal unto the angels" (Lk 20:36; cf. Mt 22:30). The relationship between angels and men in the plan of redemption indicates the possibility of a unique relationship throughout eternity -- Seventh-day Adventist Bible Dictionary.

Antichrist

2007-12-26T14:41:06Z

Antichrist. [Gr. antichristos, from anti, "against," or "instead of," and Christos, Christ.] A term that may mean one who is opposed to Christ, or one who assumes the place of Christ, or one who combines both of these roles by assuming the prerogatives of Christ in such a way as actually to militate against the spirit, principles, and person of Christ. The term appears in the NT only in the writings of John (1 Jn 2:18, 22; 4:3; 2 Jn 7). The apostle takes for granted that his readers have already been taught concerning antichrist, and that they believe that antichristâ€™s full manifestation will be in connection with the last days. As a result, he does not specifically identify antichrist as a particular person or organisation. He speaks, in fact, of many antichrists and of their being active in his day (1 Jn 2:18). However, he does note that they are characterised by a denial that Jesus is the Christ and the Incarnate Son of God (1 Jn 2:22; 4:3; 2 Jn 7:).

Although John alone uses the term "antichrist," the doctrine of antichrist appears in other NT passages. In the Revelation the same author under the figure of a leopard beast depicts a great power that would oppose Christ and His people (ch 13:1â€“18). Particularly has the power described by Paul in 2 Th 2:2â€“12 been termed "antichrist." This passage predicts a developing apostasy in the church culminating in the revelation of the "man of sin" or "man of lawlessness" (RSV), who would sit in the temple of God and declare himself to be God. This revelation would be followed by the second coming of Christ, which would destroy the antichrist. This passage seems to have a dual application, describing first the developing apostasy in the Christian church, and second, the deceptive work of Satan, the antichrist par excellence.

Satan has opposed Christ through various human agencies. He has introduced various heresies through the centuries, all suited to deceive. In Johnâ€™s day, Docetism and later Gnosticism were recognised as anti-Christian. Through the centuries many have identified the Papacy as Antichrist. It appears that in the end Satan will play a more personal role in world affairs (2 Th 2:9), but his "coming" (Gr. parousia) in this special role will be followed quickly by his binding and eventually by his destruction -- Seventh-day Adventist Bible Dictionary.

Baali

2007-12-28T10:08:00Z

Baali (baaliÂ). [Heb. Ba-lÃ©, â€œmy lord,â€ â€œmy Baalâ€ (RSV).] A name Israel applied to the Lord during the time of her unfaithfulness to Him (Hos 2:16). Before her apostasy her relationship to God is described as that of a wife to her husband (v 7). An attempt to blend the worship of Baal with that of the true God had so confused the thinking of Israel that she addressed God as if He had become identified with Baal. In His appeal to His wayward people God set before them the prospect of having the former relationship restored. Israel would then call God Ishi, â€œmy husband,â€ and no longer Baali, â€œmy lord,â€ or â€œmy Baal.â€

Horn, Siegfried H., Seventh-day Adventist Bible Dictionary, (Washington, D.C.: Review and Herald Publishing Association) 1979.

Balaam

2007-12-26T14:41:56Z

Balaam. [Heb. Bilam, probably "glutton," or "devourer," from bala, "to swallow," "to devour"; Gr. Balaam.] An Aramaean prophet or soothsayer bribed by the Moabite king Balak for the purpose of imposing a curse, or evil spell, over the Hebrew people encamped at Shittim on the eve of their crossing the Jordan River into Canaan (Num 22:1â€“6). Balaamâ€™s home was in the city of Pethor in the region of Amaw (v 5, RSV) on the Euphrates River. Balaam was noted for possessing unusual powers (v 6), and his reputation must have been widely known. The account in chs 22 to 24 leaves no doubt that he knew the true God and that God communicated with him. Certainly the gift of prophecy rested upon him as he delivered his several oracles concerning the Hebrew people, though the Bible writers nowhere call him a prophet (ch 24:4, 16).

The utter consternation of the heathen nations of Palestine and Transjordan because of the Israelites is reflected in the admission of Rahab of Jericho: "Your terror is fallen upon us" and "all the inhabitants of the land faint because of you" (Jos 2:9). Reports of the miraculous crossing of the Red Sea and of Hebrew victories over the powerful Amorites east of the Jordan (v 10) terrified the inhabitants of the land. They feared that they would be next to fall before the apparently invincible Hebrew forces (v 11). The royal bribe Balak offered Balaam (Num 22:7, 17; 24:11) testifies to the kingâ€™s abject fear of the Israelites, as well as his faith in Balaamâ€™s occult powers.

The first messengers Balak sent were "elders" (Num 22:5â€“7) or "princes" (vs 13, 14). When Balaam, as instructed by the Lord, refused to return with them, Balak dispatched a second delegation composed of "princes" of higher rank and offered a higher bribe (vs 15â€“17). Although he now knew the Lordâ€™s will in the matter, Balaam presumed to inquire again for permission to go with the messengers (vs 18, 19). The Lord permitted him to accompany them, if called, but bade him speak only what would be given him (v 20). Bent on acquiring the honors and reward Balak had offered, Balaam set out with the princes, seemingly forgetful of the fact that the restrictions placed on him would defeat the purpose of the journey (vs 20â€“22). On the way Balaam received signal evidence that he was proceeding contrary to the Lordâ€™s will (vs 22â€“35). For the cursing, Balak took Balaam first to Bamoth-baal (v 41, RSV). There, 7 altars were erected and on each Balak and Balaam offered a bullock and a ram. And Balaam went apart to receive a message from the Lord for Balak (ch 23:1â€“6). Balaamâ€™s first message consisted of a declaration that Israel was different from all other nations and that God had blessed them (vs 7â€“10). Balak took Balaam next to Mount Pisgah, where the sacrificial procedure was repeated (vs 14â€“17), but the second message reaffirmed the first. Balak nevertheless made a third attempt, offering the same sacrifices on the top of Mount Peor (vs 27â€“30), but the results were the same (ch 24:1â€“9). When ordered to return home, Balaam gave Balak a fourth message that envisioned the Messiah and the establishment of His kingdom (vs 15â€“19). Subsequently, however, Balaam counseled Balak to seduce the Hebrews into idolatry and immorality, with the result that the curse of the Lord did fall upon Israel (ch 25:1â€“9; cf. 31:16). A little later Balaam was slain by the Israelites in battle (ch 31:8). His name became a byword for apostasy, particularly for an unholy alliance between Godâ€™s people and the world (Rev 2:14).

In 1967 numerous fragments of inscribed plaster were found during the excavations of a temple at Deir Alla, probably Succoth, in the Jordan Valley. These plaster fragments had covered a stele, and date from about 700 b.c. The text is composed in an Aramaic dialect that differs from those that were already known. After its decipherment the text, although preserved only in fragments, was found to contain messages of doom and curses purportedly pronounced by "Balaam, son of Beor," called a "seer of the gods," which he had received in visions. The text also states that the people reacted negatively to the curses and refused to accept them. It is of interest to know that Balaam, several centuries later, was still remembered as a prophet of divine messages and curses in approximately the same area in which he had been active according to the Bible.

Lit.: J. Hoftijzer, BA 39 (1976), 11â€“17; J. Hoftijzer and G. van der Kooij, Aramaic Texts from Deir â€™Alla (Leiden, 1976); W. F. Albright, JBL, 63 (1944), 207â€“233.

Barnabas

2007-12-26T14:42:49Z

Barnabas. [Gr. Barnabas. The exact Hebrew or Aramaic form of which this name is a transliteration is uncertain. Hence it is uncertain how the meanings, "son of consolation," KJV, "Son of encouragement," RSV (Acts 4:36), are derived.]

The surname given by the apostles to Joseph (KJV "Joses"), a Cypriote Jew of the tribe of Levi (Acts 4:36), and by which he is thereafter named in the NT. He is described as a "good man, and full of the Holy Ghost and of faith," and as a successful evangelist (ch 11:24). He was a cousin of John Mark (Col 4:10, RSV). An ancient tradition names Barnabas as one of the Seventy sent out by Jesus (Lk 10:1).

Barnabas appears first in the NT account as one of those who sold their property and donated the proceeds for the support of the needy in the Jerusalem church (Acts 4:34, 36, 37). He appears next in connection with the visit Paul made to Jerusalem some three years after his conversion (Gal 1:18). At this time, Barnabas helped to dispel the understandable fear and distrust the Christians of that city felt toward Paul, by befriending the converted persecutor, and by urging others to accept him (Acts 9:26, 27).

When news of the spread of the gospel in Antioch of Syria came to the leaders of the Jerusalem church, they dispatched Barnabas to strengthen and expand the work there. He succeeded in adding many new converts to the church (Acts 11:20â€“24). Feeling the need of help with the growing work, he made a trip to Tarsus, found Paul, and brought him back to Antioch with him (vs. 25, 26). The two laboured together in Antioch for one year, during which time the church was further strengthened (v 26). About this time a great famine, which had been predicted by the prophet Agabus, took place (v 28). The Christians of Judea were seemingly especially affected, so the believers at Antioch gathered a contribution and delegated Barnabas and Paul to deliver it to the church leaders at Jerusalem (vs. 29, 30).

Their mission accomplished, Barnabas and Paul returned to Antioch (Acts 12:25). By divine direction, they were consecrated as missionaries, and "sent forth by the Holy Ghost" (ch 13:2â€“4) on what is usually called Paulâ€™s 1st Missionary Journey. John Mark, who had returned from Jerusalem with them, began the itinerary with them. The journey took them to the island of Cyprus and onward to the mainland. John Mark, discouraged by the vicissitudes of the journey, left them at Perga, and returned to his home at Jerusalem (vs. 5â€“13). Continuing their trip, Barnabas and Paul preached in some of the important cities of Asia Minor, at Antioch of Pisidia (vs. 14, 15), Iconium (ch 14:1â€“6), Lystra (vs. 8â€“18), and Derbe (vs. 20, 21). From Derbe, they retraced their way to Perga, thence to the coast, where they took ship to Antioch in Syria (vs. 19â€“26).

After a period of time in Antioch, Barnabas was delegated to accompany Paul to Jerusalem, this time to consult the leaders of the church there with respect to the role of various requirements of the Mosaic law in the practices of the new Christian church (Acts 15:2). The matter being satisfactorily decided (vs. 4â€“21), they again returned to Antioch, accompanied by others from Jerusalem, and bearing letters for the church of Antioch (vs. 22, 23). There, followed another period of labour in that city (v 35), during which time the dissimulation described in Gal 2:11, 12 evidently took place, in which Barnabas, Peter, and others had a part.

When Paul planned his second tour of the churches of Asia Minor, Barnabas agreed to accompany him (Acts 15:36). Barnabas suggested taking John Mark with them, but Paul, remembering Markâ€™s previous failure, dissented. A severe contention ensued, resulting in the separation of the two missionaries. Barnabas took John Mark with him and embarked for Cyprus. At this point (vs. 37â€“41), the book of Acts terminates the story of Barnabas, but he is mentioned several times in Paulâ€™s writings (1 Cor 9:6; Gal 2:1, 9, 13; Col 4:10) -- Seventh-day Adventist Bible Dictionary.

Boaz

2007-12-26T16:23:29Z

Boaz (bo\'aÂ¬z), KJV of NT Booz (bo\'oÂ¬z). [Heb. BoÃ”az, meaning uncertain. Gr. Boes. The name occurs in an inscription found in the Hauran.]

1. A wealthy inhabitant of Bethlehem, a relative of the deceased husband of Ruth. He married Ruth and became an ancestor of David (Ruth 2:3, 4, etc.; Mt 1:5).

2. One of the 2 pillars set up at the entrance to Solomon's Temple (1 Ki 7:15-22; 2 Chr 3:17). The name has not yet satisfactorily been explained in spite of many efforts -- Seventh-day Adventist Bible Dictionary.

Cain

2007-12-26T16:23:58Z

Cain. [Heb. Qayin, commonly "worker in metal," or "spear," but according to Gen 4:1, "one acquired." Gr. Kain.]

The eldest son of Adam and Eve, brother and murderer of Abel. A farmer by occupation, he offered as a sacrifice the produce of his fields. When God rejected his offering and accepted that of his brother, Cain became jealous and murdered his brother (Gen 4:1â€“16). The NT indicates an ethical cause for the rejection of Cain. Abel was righteous (Mt 23:35), while the way of Cain (Jude 11) was evil. John says that Cain was of that wicked one and that he slew his brother because his "works were evil, and his brotherâ€™s righteous" (1 Jn 3:12). The author of Heb 11:4 implies that lack of faith was the reason for the rejection of Cainâ€™s offering. As punishment for his crime, Cain was forced to live the life of an exile. He was given a mark, the exact nature of which is not known, as a protection or sign of protection against blood revenge (Gen 4:15, 16) -- Seventh-day Adventist Bible Dictionary.

Caleb

2007-12-26T16:24:47Z

Caleb. [Heb. Kaleb, "dog." The name occurs in cuneiform texts as Kalban, in Nabataean as Klbw, in Ugaritic as Klby, and in ancient South Arabic as Klb.]

1. A son of Hezron and brother of Jerahmeel, of the descendants of Judah (1 Chr 2:18, 42). Among his descendants were Hur, the associate of Aaron in the administration of Israel during Mosesâ€™ absence on Mount Sinai, and Hurâ€™s grandson Bezalel, the master workman who built the tabernacle and its furniture (Ex 31:2; 1 Chr 2:19, 20). In 1 Chr 2:9 Caleb is apparently called Chelubai [Heb. Kelubay, probably a scribal variant]. If Calebâ€™s daughter (or female descendant) Achsah, mentioned in v 49, was the well-known daughter of Caleb, 2, the son of Jephunneh (Jos 15:16), as some think, then it would follow that the second Caleb was a descendant of the first. Some have wished to identify the two Calebs, but this is impossible since Caleb, 1, the son of Hezron, had a great-grandson, Bezalel, who built the tabernacle at Sinai, whereas Caleb, 2, the son of Jephunneh, was only 40 years old when he went as one of the 12 spies in the year following the building of the tabernacle. Hence Caleb the great-grandfather of Bezalel, and Caleb the spy must be 2 individuals.

2. A son of Jephunneh, a Kenizzite (Num 32:12). He represented the tribe of Judah as one of the 12 Israelite leaders who were sent out from Kadesh-barnea as spies to investigate the land of Canaan, and only he and Joshua returned with encouraging reports; the other spies completely disheartened the people with their pessimistic reports (Num 13; 14). Caleb also took part in the conquest of the land some 40 years later, and was a member of the commission to distribute the land among the 12 tribes (Num 34:19; Jos 14:6â€“14; 15:13â€“15). At that time, being 85 years old, he received Hebron and its neighbouring territory as an inheritance, and drove out the Anakim from it, while his younger relative Othniel took Debir and thus obtained Calebâ€™s daughter Achsah as wife (Jos 14:13â€“15; 15:13â€“17). "The south of Caleb" (1 Sa 30:14) probably refers to the area of Hebron and Debir.

3. A son of Hur, according to the punctuation in the KJV (1 Chr 2:50). However, some believe that a period belongs after "Caleb" so as to make the beginning of v 50 the closing phrase of the preceding section: "These were the sons [or descendants] of Caleb," namely Caleb, 2. Then the following words would begin a new section listing the family of Hur, the son of Ephratah (cf. v 19) -- Seventh-day Adventist Bible Dictionary.