Bible Dictionary

Biblical and theological activities of Professor N. N. Glubokovsky in exile A • B • C • D • E • F • G • I • K • L • M • N • O • P • R • S • T • U • F • X • C • H • W • SCH • E • S • Z List of basic abbreviations It is a special pleasure for me to present to you the “Biblical Dictionary”, which many years later saw the light in the homeland of its compiler - Honored Ordinary Professor of the Petrograd Theological Academy, Doctor of Theology of the Moscow Theological Academy, the outstanding Russian theologian Nikolai Nikanorovich Glubokovsky. Leaving Russia forever during the difficult years of the revolutionary hard times, Glubokovsky, among the few books allowed for export, took with him abroad the manuscript of the “Biblical Dictionary,” which he never parted with despite all the hardships and deprivations of his emigrant life. Having become a professor at the Sofia Theological Academy, Glubokovsky, along with lectures on the Holy Scriptures of the New Testament - a subject on which he was considered perhaps the best specialist in Russia, also taught a course on the Holy Scriptures of the Old Testament here and continued to work on the "Biblical Dictionary", work on which, for various reasons, could not be completed in Russia. Unfortunately, due to the difficult circumstances of his life as an emigrant, he was unable to publish his long-term work, which, after the death of the author, disappeared from the field of view of researchers for many years and was considered lost until recently. However, as it turned out quite recently, the manuscript of the dictionary was kept in the archives of the Holy Trinity Theological Seminary in Jordanville. Therefore, the book that you are holding in your hands today not only represents significant value for Russian biblical studies, but is also one of the unique acquisitions of the spiritual, scientific and cultural heritage of the Russian emigration that is now being returned to Russia. After many years, the “Biblical Dictionary” again finds its reader. Of course, in the time that has passed since the death of the great scientist, biblical scholarship has not stood still, and now Glubokovsky’s dictionary in scientific terms is probably in many ways inferior to modern publications. But for us, first of all, what is important is the spiritual value of this book, which it acquired by going through the crucible of trials together with its author. It is no less important for us that the publication of the dictionary became possible thanks to the process of rapprochement between the two parts of the Russian Church, which has actively taken place in recent years and has now been successfully completed. The “Biblical Dictionary” was prepared for publication by the Center for the Study of Church History of the Russian Abroad, which was established in 2005 by the Moscow Theological Academy and the Holy Trinity Theological Seminary (Jordanville), and became its first project. We hope that the activities of this scientific center will continue successfully in the future, bringing good fruits to the glory of the united Russian Church. Alexy, Patriarch of Moscow and All Rus'. Beloved readers of the Bible Dictionary in the Lord! How great are Thy works, O Lord! Truly, we never cease to be amazed at the providence and mercy of God, thanks to which now, after the end of the fierce Bolshevik persecution of the holy Orthodox faith, the works of theologians of the pre-revolutionary and revolutionary periods are returning to Russia. One of these striking creations is the “Biblical Dictionary”, compiled by a world-famous theologian - Professor N. N. Glubokovsky. This dictionary is not only a scientific work, but also a confessional one, for its author continues to work on it in the most difficult conditions of emigration, fulfilling his duty to Russian theological science. Hieromonk Seraphim (Rose), a well-known church writer from Russia abroad, said that modern Orthodox Christians, unfortunately, pay too little attention to studying the Bible. But the Bible is the foundation and unshakable foundation of Christianity. However, the correct patristic interpretation of the Bible is very important. "Bible Dictionary" N. N. Glubokovsky draws our attention to the Bible and gives accurate and deep interpretations of it that will help the reader starting to study bibliology and exegesis. A gratifying sign of the times is that this publication is being carried out jointly by the Holy Trinity Theological Seminary in Jordanville and the Moscow Theological Academy. Thanks to this “Bible Dictionary” N. N. Glubokovsky, preserved in the archives of the Holy Trinity Seminary, will now become available to readers and researchers in Russia and abroad. I would like to hope that such cooperation in Christ between our theological schools will become permanent and will contribute to the common cause of strengthening the Orthodox faith. Laurus, Metropolitan of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside of Russia, Rector of the Holy Trinity Theological Seminary (Jordanville) Emigration became an ordinary course for the honored professor of the Petrograd Theological Academy N. N. Glubokovsky (12/06/1863 – 03/18/1937) was an event as unexpected as it was inevitable. Being at the pinnacle of his scientific, pedagogical and social activities, he had already begun to dream “of the smallest and completely legitimate position - to survive until the 30th anniversary of his career, immediately retire, retire, move to Moscow to some quiet outskirts near books, the Academy, the University, the Rumyantsev Museum, etc., and engage in scientific work and theological publishing there.” But, the scientist continues in his memoirs, during the Bolshevik revolution, “somehow unexpectedly everything collapsed at once...” 1 After the Petrograd Theological Academy was closed in 1918, Glubokovsky made an attempt to preserve its scientific potential and came up with a project to integrate the professorial corporation of the now former academy into Petrograd University 2. But, unfortunately, these plans were not destined to come true 3. And soon, when “it became physically impossible to live” 4, the scientist accepted an invitation to lecture in Uppsala (Sweden). Returning to Petrograd on December 10 of the same year, he found himself, in his own words, “into the abyss of destruction”: There was simply nothing to eat and nowhere to get it.”5 Despite the fact that Glubokovsky simultaneously works as an archivist in the Unified State Archive Fund (formerly the archive and library of the Holy Synod) and as a junior assistant at Petrograd University 6, he is assigned a very meager “student ration”, which he shares with his wife, Anastasia Vasilievna, who has become so thin “that it was scary to look at her” 7. From daily malnutrition, both he and his wife, who “looked like a dying blade of grass,” 8 found themselves on the verge of starvation. But death could come from the other side - “terror was rampant all around, and every sound of a car could foretell the end. It was impossible to forget for an hour." 9 Remembering the brutal massacre of his elder brother Alexander, a teacher at the Ural Theological School, who was shot by the Bolsheviks in Uralsk in June 1919, Nikolai Nikanorovich did not exclude a similar fate for himself 10. Realizing the horror of the situation, he nevertheless made no attempts to illegally escape from Soviet Russia - “his wife was simply unable to move” 11. As he later recalled, “there was nothing left to do but submit to the inevitable fate and wait for the final end as a passive suicide bomber. I was ready to “stand up to the wall” and wanted only one thing: that we would both die together with my wife and that she would not be tortured without me...” 12. The pain of everyday disorder was intensified by the awareness of the catastrophic decline under the Soviet regime of not only theological sciences, but also the humanities in general. “Cruel experience,” Glubokovsky wrote on March 14, 1920 to Academician A. A. Shakhmatov, “led me to the irresistible conviction that now it is possible to work scientifically only abroad” 13. The almost complete impossibility of conducting scientific and pedagogical work was not compensated even by the lectures that the scientist gave from 1920 at the Petrograd Theological Institute, which was considered the successor to the academy that was closed during the revolution. Nikolai Nikanorovich seemed to have a presentiment that this institute would also be closed by the Bolsheviks after some time. Therefore, the petition of some old, almost forgotten acquaintances, and the fleeting, accidental mediation of M. Gorky, which made it possible to arrange a legal departure to Finland in the spring of 1921, N. N. Glubokovsky regarded it as an unconditional and direct indication of God’s providence. “Of course,” he wrote many years later, “everything worked out... in a natural order, and we did not fly out on a chariot of fire, but every true miracle (and not magic) is performed in the world and with the help of ordinary elements, but they are combined and directed by higher factors for extraordinary purposes” 14. The departure took place on August 29, 1921. “It was hard to leave our native country,” recalls Nikolai Nikanorovich. “I walked around all the dear graves at the Lavra cemetery and bowed to the ashes of my patrons and my colleagues, saying a short, quiet prayer in their memory. Then I headed to the academy building, where I spent my entire scientific life... My soul was inexpressibly sad” 15 . Before leaving, Glubokovsky handed over part of his handwritten materials to K. Ya. Zdravomyslov (1863–1933), who before the revolution held the position of head of the Archives of the Holy Synod. He was allowed to take part of the library and archive with him 16 . Departure from Russia saved the great scientist from mortal danger, but at the same time brought him the hardships of wandering. Having not received support from the Archbishop of Finland and Vyborg Seraphim (Lukyanova, 1879–1959) and finding himself in an extremely cramped position, Glubokovsky was forced to independently look for a way out of the current situation. From Finland, he and his wife arrived in Prague on June 14, 1922, where he was soon elected a member of the Board for the Education of Russian Students in Czechoslovakia. But even there he lives “without any regular and obligatory work” 17, which was very painful for the scientist. On August 3, 1922, having received a position as a professor at the University of Belgrade 18, Glubokovsky moved to Serbia. “External living conditions [in Belgrade] developed... unfavorably,” 19 he writes about this period of life in his memoirs. Constant moving around poor apartments, the last of which was located on the other side of the Danube, exhausted the strength of the scientist and his wife. “I felt that I was exhausted and would not be able to withstand such dog-like wanderings for long,” the professor later wrote, “and hopes and promises for the best turned out to be deceptive” 20. On February 5, 1923, Metropolitan George (Yaroshevsky) of Warsaw sent a letter to Glubokovsky inviting him to Poland to participate in the Commission on Autocephaly of the Polish Orthodox Church and to organize the Orthodox Theological Faculty at the University of Warsaw. Nikolai Nikanorovich readily accepted this offer, but a few days later he received news that Metropolitan Georgy had been killed on February 8, 1923 21 . This time, Professor Glubokovsky “more than ever hung in the air, knocked out of all positions and without the slightest support” 22. Help unexpectedly came from Bulgaria, where at that moment the theological faculty was being created at Sofia University. Nikolai Nikanorovich accepted the offer to take the position of ordinary professor and arrived in Sofia with his wife on July 11, 1923. 23 He was provided with a free apartment in the faculty building, the favor of the Bulgarian authorities was ensured, and he enjoyed well-deserved respect from his university colleagues 24 . At the theological faculty, Glubokovsky taught the Holy Scriptures of the New Testament and the modern Greek language 25. According to Metropolitan Stefan of Sofia (Georgieva, † 1957), the scientist became a “great support” of the faculty 26. The special respect for the outstanding scientist, in particular, is evidenced by the celebrations organized on the occasion of the 35th anniversary of his scientific activity on June 14, 1925. They were organized by the Russian Academic Group in Bulgaria, which included Protopresbyter Georgy Shavelsky (1871–1951), Professor M. G. Popruzhenko (1866–1944), as well as many friends and admirers of the scientist. The event was supported by a “Russian student” - the rector of Sofia University, Academician V. N. Zlatarsky (1866–1935) 27 . On the pages of the official organ of the Synod of Bishops of the ROCOR it was noted that the celebration “turned into an all-Slavic celebration, which found an echo in all corners of the world” 28 . Glubokovsky received more than two hundred greetings from various institutions and organizations - Russian and foreign, church and secular, scientific and public, as well as from hierarchs, clergy, scientists, former students and even from the military 29. Understanding the temporary nature and certain convention of the division of Russian emigrants into different church jurisdictions, Glubokovsky at official international meetings spoke as a representative of the Bulgarian Orthodox Church. At the same time, he participated in the work of church-pedagogical and scientific institutions created both by the Synod of Bishops of the ROCOR in Sremski Karlovci, and by a group of clergy and laity united in Paris around Metropolitan Eulogius (Georgievsky, 1868–1946) 30 . In particular, in 1934 he became a member of the Academic Committee established at the Synod of Bishops of the ROCOR (the committee was headed by Metropolitan Anthony (Khrapovitsky)), and at the invitation of Metropolitan Evlogii (Georgievsky) the professor took part in the activities of the Orthodox Theological Institute in Paris, where he lectured in the summer of 1925 and in the fall - winter 1928–1929 In 1930, the academic council of the institute dedicated the second issue of the collection “Orthodox Thought” to the 40th anniversary of Glubokovsky’s scientific activity, and in 1935 elected the professor an honorary member of the institute 31 . Glubokovsky did not interrupt inter-church contacts, taking part in international forums where, along with the Orthodox, representatives of the Anglican and Lutheran Churches spoke. Nikolai Nikanorovich wrote that since the Bolshevik revolution, Swedish Christians have provided him with constant financial assistance: “My faithful Uppsala friends [i.e. Archbishop Nathan Soederblom (1866–1931), at whose invitation N. N. Glubokovsky lectured in Sweden in 1918, and his followers. - Prot. L.G. and priest. D.Yu.] ... to this day they support us with substantial allowances for travel among my wanderings in Europe and the Balkans and for other reasons (for holidays, for treatment, for summer vacation)” 32. However, being sincere in his intentions and participating in inter-Christian forums with the sole goal of conveying the Orthodox point of view to non-Orthodox listeners, Glubokovsky perceived this help as the action of God’s providence: “Under such conditions, I could get a job more or less independently and, despite my old age, I myself obtain sufficient daily bread, but who gives it to me? Is not God, according to His great mercy, marvelous in His saints in every nation under heaven?” 33. Professor N. N. Glubokovsky died suddenly on March 18, 1937 from kidney disease. The funeral service was performed on March 21, the first Sunday of Great Lent, when the Church celebrates the Triumph of Orthodoxy, in the Church of St. Weeks next to the Faculty of Theology of Sofia University. Metropolitan Stefan of Sofia, who performed the funeral service, placed a handful of earth on the body of the deceased, taken by Nikolai Nikanorovich in 1921 when bidding farewell to Russia at the Nikolskoye cemetery of the Alexander Nevsky Lavra. Glubokovsky was buried in the Russian section of the Sofia city cemetery 34. During his life, Nikolai Nikanorovich Glubokovsky wrote about forty major works 35 and about a thousand articles and notes 36. And although most of his works were written and published in Russia, the scientist continued his fruitful scientific activity even after he left his homeland: while in exile, he published several monographs and more than a hundred articles. Most of his works, written during the emigrant period, were published in Bulgaria - first in the Yearbook of the Theological Faculty of Sofia University, and then often in separate editions 37. In the scientific field, he continued his work in the main areas of biblical research, which he was engaged in in Russia 38. First of all, this is a study of the gospel of the Apostle Paul. While still a professor at the St. Petersburg Theological Academy, he devoted his doctoral dissertation to this topic, “The Good News of St. Apostle Paul in Origin and Essence,” published in revised form in three volumes with a total volume of about 2,500 pages 39 . In his dissertation, which contemporaries called “an extraordinary phenomenon in Russian theological literature” and “a complete encyclopedia of modern literature” on the Apostle Paul, 40 Glubokovsky set one of the main tasks to refute the constructions of negative biblical criticism about the alleged “confrontation” between the Apostle Paul, who preached the Gospel among the pagans, and the Apostle Peter as a representative of the Jerusalem community Christians These fantastic ideas were most consistently developed by the so-called New Tübingen, or “Baurov” school, which had a strong influence on Western biblical studies not only at the end of the 19th century, but also in the 20th century. According to critics, the Apostle Paul “imagined” that Jesus Christ was the Son of God and began to preach this, while the early Christian community associated with the Apostle Peter allegedly did not go beyond the framework of the then Judaism, with the exception of the belief in the Messiahship of Jesus and the doctrine of the resurrection of the dead. The “confrontation” between these two directions (“Paulism” and “Petrinism”) was resolved, according to skeptics, by the Apostle John the Theologian, who combined the ideas of “opposing” groups in his teaching. Thus, the “later” church teaching with “layers of Paulism” was contrasted with a certain “true early” teaching of Christ, and the stumbling block was the personality of the Apostle Paul. In his doctoral dissertation, Nikolai Nikanorovich examines the organic identity of the gospel of the Apostle Paul with the Gospel of Jesus Christ and demonstrates the fundamental difference between the teachings of the Apostle of the Gentiles and the Jewish and Greek “sources.” It was Glubokovsky’s active scientific position, supported by fundamental theological knowledge, that made it possible to protect Russian biblical New Testament scholarship from the expansion of the ideas of the New Tübingen school, while the influence of this school is still felt in Western biblical studies 41 . In exegetical terms, Glubokovsky conceived an extensive trilogy even before the revolution, which he managed to complete only in emigration 42. Its first two parts were devoted to the epistles of the Apostle Paul: “The Good News of Christian Freedom (Epistle to the Galatians)” 43 and “The Good News of Christian Holiness (Epistle to the Hebrews)”, the third part – “The Good News of Christian Glory (Apocalypse)” – to the Revelation of the Apostle John the Theologian 44 . The first part of this work reveals the teaching of the Apostle Paul about the meaning of the law in the history of Old Testament Israel, contained in the Epistle to the Galatians. A detailed analysis of this teaching makes it possible to reject as untenable the point of view of some researchers about the “non-origin of Christianity from [Old Testament] Judaism,” according to which the New Testament Church, due to its rejection of the ritual decrees of the Mosaic Law, is fundamentally alien to the Old Testament 45. The explanation given by Glubokovsky of the teachings of the Apostle Paul allows us to unequivocally state that Christianity is not only the successor of Old Testament Judaism, not only “comes” from it, but can also be affirmed as its meaning, purpose and logical conclusion 46 . The second part of Glubokovsky's trilogy (volume of about 3000 pages) was not published in full. Fragments of it were published in the Yearbook of the Faculty of Theology of Sofia University in 1927–37. 47 In those fragments that were published, Nikolai Nikanorovich touches on certain issues related to the Epistle to the Hebrews, but in a number of cases these problems are no less significant and fundamental for the fate of Russian biblical scholarship than the scientist’s confrontation with the skeptical Baurian school that was before the revolution. In particular, in the article “The Epistle to the Hebrews and the Historical Tradition about It,” 48 the professor found the courage to thoroughly and comprehensively consider the question of the authorship of this Epistle. The fact is that by that time Western biblical scholarship denied that it belonged to the Apostle Paul 49 . This question is extremely relevant now, when modern Russian biblical scholars are actively becoming acquainted with foreign studies of the corpus of the Apostle Paul and are faced with a widespread skeptical point of view. Based on the evidence of a large number of Eastern church writers of the 2nd-5th centuries. Glubokovsky shows that in the East, “Paul’s authorship has been attested for a long time and was considered indisputable” 50, and the literary differences of the Epistle to the Hebrews from other epistles of the apostle were well known and were explained by stylistic processing or translation into Greek from Hebrew by one of his closest students (for example, the Apostle Luke or St. Clement of Rome). Church writers also suggested that the absence of the apostle's name in the Epistle could be due to the fact that, preaching among the pagans, he did not pretend to be called the apostle of the Jews, and they, in turn, were wary of him 51 . In the West, during this period, the Epistle to the Hebrews was recognized as belonging to the Apostle Paul by a number of church writers; in most cases, it was considered “an authoritative church document, but the apostolic name was not assigned to it. ...[Therefore] it was not included in the canonical catalogue, since anonymous works could not be included there" 52 . Blessed Augustine († 430) explained this by the fact that due to the dissimilarity of its literary form with other Pauline epistles, “some were afraid to accept it into the canon of the Holy Scriptures, and it did not fall into the category of apostolic epistles that church custom accepts.” As a result, the fact that Paul’s authorship was recognized by the Eastern Church was important for St. Augustine 53 . Glubokovsky shows the reasons for the emergence and existence of the anonymity of this message in the Western Church during this period, which stemmed primarily from the peculiarities of the church situation 54. During the 5th century. and later the Western Church finally recognizes the Epistle to the Hebrews as the authorship of the Apostle Paul 55. Having demonstrated this, Glubokovsky shows that the controversial internal moments of the Epistle can also be interpreted in favor of the authorship of the Apostle of the Gentiles 56 . The third part of the trilogy was published posthumously in 1966 in Jordanville and was devoted to the interpretation of “the most mysterious book in the entire New Testament canon” 57 - the Revelations of St. John the Theologian. The methodology proposed by Glubokovsky for studying the prophetic book of the New Testament is very interesting. In his opinion, the Apostle John the Theologian “did not seek a detailed disclosure and generally understandable interpretation” of the revelation he saw. “He only lifts the veil and only shows gradually changing pictures for contemplation, observes them and notes his impressions, but usually does not comment on them. In this case, Saint John provides us with the opportunity for visual contemplation, and not at all for rational understanding provided by the author’s descriptions and teachings.” Therefore, “we should not look in the Apocalypse for what is not there and what cannot be in relation to the author” 58, since “the contemplator himself was more amazed and shocked, perplexed, asked about the incomprehensible meaning of what he saw and did not always hear a clear answer or received new mysterious broadcasts. ...It is unthinkable for him to intend to give a coherent drama of content transparent to everyone, since the latter was communicated in a movement of visions independent of him, which he could not foresee either materially or chronologically” 59. Guided by this methodological principle, Glubokovsky offers an interpretation of the main pictures of the Apocalypse. Another area of ​​activity of the scientist in exile was the continuation of the study of the Gospels. Before the revolution, he touched on isagogical and theological issues related to the Gospels in his lectures on the Holy Scriptures of the New Testament, read at the St. Petersburg Theological Academy 60. In exile, the professor publishes a separate work, “The Gospels and Their Gospel of Christ the Savior and His Redemptive Work” 61 . As in the lectures, Nikolai Nikanorovich first touches on general issues concerning the term “Gospel”, the fourfold number, the historical, dogmatic and legal meaning of the Gospels 62, and also examines the synoptic problem and proposes its solution, consistent with church tradition 63. He goes on to describe the features of the portrayal of Christ and His redemptive work in each of the four Gospels 64 . Glubokovsky continued the Gospel theme in the monograph “Holy Apostle Luke, Evangelist and Writer” 65, in which he examines the personality of the Apostle Luke, as well as various issues related to the origin, purpose of writing and theological characteristics of the Gospel of Luke and the book of Acts. Glubokovsky also owns a number of exegetical essays written in exile and devoted to the interpretation of various fragments of New Testament texts 66 . One of the last works completed by N. N. Glubokovsky in exile is the now published “Biblical Dictionary”. The fate of this work largely shared the difficult fate of the scientist. Realizing the urgent need of Russian biblical scholarship for a reference publication of an encyclopedic nature, Glubokovsky began work on the dictionary in the summer of 1905. He took as a basis the “Illustrated Complete Popular Biblical Encyclopedia,” published in Moscow in 1891–1892. in four editions by Archimandrite Nikifor (Bazhanov, 1835–1895), abbot of the Vysokopetrovsky Monastery. Glubokovsky returned to the idea of ​​a dictionary again in 1915, when, as a member of the School Council at the Holy Synod, he proposed publishing a dictionary, which was to become a publicly available manual for church and parochial schools. The proposal was accepted, and during 1915 the professor completely revised the dictionary. At the end of 1916, the manuscript was transferred to the printing house, but due to unfavorable wartime conditions and the beginning of the revolution, not a single line was typed 67 . When traveling abroad, Glubokovsky took with him the manuscript of the dictionary. The opportunity to finally complete the work presented itself only in 1930, and in 1932–1933. The professor himself rewrote the dictionary completely 68. After the death of Glubokovsky and his wife, part of the scientist’s handwritten materials, including the dictionary, passed to his executor Ivan Kondratievich Puchkov. Protopresbyter Georgy Shavelsky, in a letter sent from Sofia on September 13, 1945 to the professor of St. Tikhon’s Theological Seminary Vladislav Albinovich Mayevsky, writes that I.K. Puchkov “keeps these manuscripts like the apple of his eye. Muscovites wanted to buy them. They promised a significant amount, for which Puchkov, as it were, agreed to give them up, though not all of them, but a significant part of them. But then Moscow fell silent, and, apparently, the matter ended with talking” 69. Further, Shavelsky expresses fears that “about the fate of these manuscripts... it will be very difficult to come to an agreement with him (with I.K. Puchkov. - Archpriest L.G. and Priest D. Yu.)” 70 . The author of the letter specifically mentions “Commentary on the Apocalypse,” “Biblical Dictionary,” and “Memoirs,” reports that Glubokovsky’s extensive personal library, “with many of his notes in the margins of books, acquired by the local Synod from the widow of the deceased, was all lost in 1944 during a bombing,” and expresses fear that manuscripts may also be lost 71 . I.K. Puchkov bequeathed the manuscripts to Irina Mikhailovna Posnova (1914–1997) 72 - the daughter of Glubokovsky’s former colleague and friend Mikhail Emmanuilovich Posnova (1873–1931) 73 . Apparently, they passed to her, since in 1962 or 1963, M.E. Posnova’s wife, Elena Grigorievna (1888–1966), transferred part of Glubokovsky’s manuscript heritage to Metropolitan Nicholas (Eremin, 1892–1984), who was then the exarch of the Patriarch of Moscow in Western Europe. He, in turn, transferred them to the Holy Trinity Monastery of the Russian Church Abroad in Jordanville 74 . The rector of Holy Trinity Seminary in Jordanville since 1952 was one of Glubokovsky’s students in the theological faculty of Sofia University, a graduate of 1930 75, Archbishop Averky (Taushev, 1906–1976). Under his leadership, in 1966, the publication of “The Gospel of Christian Glory in the Apocalypse” was carried out, and they also intended to publish a “Bible Dictionary” 76. The dictionary is being published only now, at the beginning of the 21st century, exactly 70 years after Glubokovsky’s death and more than a century after he began work on it. In this regard, questions arise: what principles did the compiler adhere to when working on the dictionary and what is the value of this work for modern Russian biblical scholarship? Processing the material for the dictionary from the “Illustrated Complete Popular Biblical Encyclopedia” by Archimandrite Nikifor, Glubokovsky developed a very specific approach: a number of new dictionary entries (constituting approximately 20% of the total volume of the dictionary) were introduced, mainly to explain the terms and idiomatic expressions of the Church Slavonic translation of the Bible; many articles added analysis of the biblical text in the original languages ​​or in ancient translations (Septuagint, Vulgate, Church Slavonic, sometimes Syriac and Old Italian translations); new etymologies of Hebrew words and names are given; a lot of new information of a natural science nature has been added; references and quotes are provided from ancient authors (Herodotus, Diodorus Siculus, Plato, Pliny, Ptolemy, Suetonius, Strabo, Tacitus, Josephus, Cicero, etc.), fathers and teachers of the Church (Epiphanius of Cyprus, Clement of Rome, Tertullian, Justin Martyr, Basil the Great, Blessed Jerome, Eusebius Caesarea, etc.); A bibliography has been compiled for many articles (mainly on Russian theological literature of the 19th – first third of the 20th centuries). Some articles by Glubokovsky were completely revised, so that they moved from the popular category to the scientific level. For example, the article “Bible” is not a reworking of the article “Sacred Scripture” from the “Encyclopedia” of Archimandrite Nicephorus, but was written anew, and Glubokovsky is not limited to simple systematization and calculation of canonical books. He gives a detailed overview of the original text and translations of the Holy Scriptures, accompanying them with various historical information. Due to its popular nature, the dictionary does not fully reflect the style and character of Glubokovsky’s theological and exegetical works, but the value of this book lies elsewhere. Being an excellent addition to his scientific monographs and articles, it allows you to touch the biblical and theological worldview of the great scientist, expressed in an accessible and understandable form. The fundamental biblical concepts and methods remain unshakable, and familiarity with them for the modern reader is especially valuable due to the fact that they were set forth by one of the outstanding Orthodox scholars of the Holy Scriptures of the 20th century. This edition is based on the typescript of the “Bible Dictionary” kept in the archives of Holy Trinity Theological Seminary in Jordanville. It should be noted that Glubokovsky himself used two versions of the title of his work: “Explanatory Biblical Dictionary” and “Biblical Dictionary.” Forced to choose between these two author's titles, the publishers settled on the latter. The author's text was reproduced as carefully as possible, but at the same time, obvious errors that arose as a result of numerous rewrites, deciphering the manuscript and typing could not remain without corrections. All references to the Holy Scriptures were checked, all biblical quotations were checked against the Russian Synodal and Church Slavonic translations. For the convenience of the reader, in cases where Glubokovsky contains information about a toponym and the person(s) of the same name in the same article, the scientific and editorial board considered it possible to divide it into two articles. Proper names, which differ in the Hebrew text, but have become homonyms in the Russian translation, are provided with Hebrew transcription in this edition and are also presented in the form of separate articles. By publishing the “Biblical Dictionary” in the year that marks the 70th anniversary of the death of N. N. Glubokovsky, we, first of all, sought to pay tribute to the memory of the great ascetic of Orthodox theological science. We hope that this publication, undertaken by the joint efforts of the theological schools of the Moscow Patriarchate and the Russian Church Abroad, will serve as a worthy beginning for their broadest collaboration in the future. Associate Professor Archpriest Leonid Grilikhes, Head of the Department of Biblical Studies at the Moscow Academy of Sciences Priest Dimitry Yurevich, candidate of theology, teacher at the Department of Biblical Studies at the Moscow Academy of Sciences To the sacred memory of my dear brother Alexander, who was martyred by the Bolsheviks as a faithful and courageous witness of Christ Be faithful even to death This “Biblical Dictionary” is intended as a guide for reading the Holy Bible and provides as brief information as possible about the persons, objects and events contained in it, and in some (most important or difficult) cases, indications of Russian literature are given (although foreign literature is often also meant). The dictionary assumes the Russian Bible, and therefore it is necessary to check the Slavic Bible with the Russian one and make the necessary inquiries using it. The comparisons of both texts and the explanations of Slavic sayings were made only on a small scale (mainly for different names) and completely by accident. With all the terms, biblical passages are not fully noted, for this constitutes the task and duty of a symphony (or concordance), which in the Slavic language is available in the venerable works of P. A. Hildebrandt for the New Testament (in two halves, St. Petersburg, 1882–1883, 1884–1885) and for the Psalter (St. Petersburg, 1898), and for the entire Russian Bible - in publication by prof. A. P. Lopukhin (St. Petersburg, 1900), stereotypically reproduced by the famous bookseller of spiritual literature I. L. Tuzov. This edition was first based on the “Illustrated Complete Popular Biblical Encyclopedia”, in 4 editions (M., 1891–1892), by Archimandrite Nikifor, but it underwent such a complex and lengthy revision that the result was a new work not only in content, but also in the very order of the material, often even where the sequence was determined by the alphabet 77 . Truly habent sua fata libelli!.. The revision arose on a private initiative (from Moscow), and the third and fourth editions were corrected by me in the summer of 1905 (VI, 28 – VII, 10) in Alupka (Tavricheskaya province) on the shore of the Black Sea, along which the then mutinous Sevastopol ships were riotously walking almost right under the very windows of the dacha E.P. Razumova, and I, completely occupied with my work from early morning until late at night, did not notice them and knew nothing about the riot itself, completely isolating myself from the outside world and maintaining extremely limited contact with it through my older brother, who lived there, a teacher at the Ural Theological School, Alexander Nikolaevich Glubokovsky (villainously shot by the Bolsheviks in the city of Uralsk on the night of June 12/25 to June 13/26 1919). In St. Petersburg 1905, IX, 11–16, I revised my work and then put this matter aside for a long time, as hopeless in terms of publication, and only occasionally added additional notes. The question arose for me again only in 1915, when, as a full-time member of the School Council of the Holy Synod, I took an active and responsible part in the work of its Publishing Commission for the production of textbooks of a bibliological nature for church and church-teacher schools. By the way, it was proposed to publish a publicly accessible “Biblical Dictionary”, and I began editing issues I and II (in St. Petersburg 1915, V, 29 – VII, 8), and then moved on to III and IV, began in St. Petersburg 1915, VII, 9 and finished 1915, VIII, 20 in the Caucasus, in Essentuki (Terskaya region), where a general revision was carried out (VIII, 21–28), implemented again in Petrograd 1915, IX, 13–20. The prepared original (with my brief introduction, dated: “Petrograd 1915, IX, 20 - Sunday”) was received by the Publishing Commission and, according to its report, was accepted for publication by the School Council (according to magazine No. 384 of June 1915) in the amount of 5 thousand copies, and by December 7, 1915, an approximate page was printed (the words “Avia - Abraham")... But the stunning peals of a bloody world storm were already heard, which did not foretell the minimum amenities for a peaceful literary enterprise. Nevertheless, in June 1916, a “deed of transfer” was drawn up on my behalf to the School Council of the Holy Synod, granting it the right to publish forever (with a one-time payment to me of 100 rubles for each sheet and with the issuance of 150 printed copies), and at the end of that year the original was submitted for printing to the printing house of “New Time”, but even in May 1917 not a single line was typed. All publishing houses ceased, and then the ferocious Bolshevik typhoon wildly scattered all Russian culture, brutally destroying the Holy Synod with all its institutions. I found myself in the most difficult conditions of existence and could not think about literary work, and on August 16 (29), 1921, I managed to get out of the border of the crazy Soviet Republic and was forced to wander as a restless emigrant through Finland, the Czech Republic, Serbia (Yugoslavia) and Bulgaria, carrying with me the original “Bible Dictionary”, which reminded me of my last life duty biblical theologian. The end of my life’s journey is approaching too noticeably, and now, out of inner impulse, I undertook (in October 1930) a final revision, considering this for myself theologically “the only thing needed,” and with great self-sacrifice I rewrote almost everything in my own hand, 78 why I can tell my readers in the words, St. Apostle Paul (Gal 6:11): you see, I wrote to you with number of books with my hand. From the above it is clear that I worked on the dictionary in fits and starts, unsystematically and at different times - mainly during my so-called “vacation holidays”. This had an unfavorable effect on the quality of the work and is noticeably reflected in the disproportion of individual treatises, although sufficient care was taken to ensure the correctness of their content for the sake of the high goals of our work, regardless of my humble personality. Among storms, sorrows and hardships, I have always found firm support and spiritual consolation precisely in biblical studies, and I can, with the deep conviction of my own experience, hope that in our troubled times this work will serve for “peace on earth and goodwill among men,” inspiring all people to acquire it through the word of God, always living and active. Honored Professor Nikolai Glubokovsky Sofia (Bulgaria) Theological Academy 1930, XI, 8 (X, 26) - Monday, Dimitrov day. Ibid. 1933, VI, 7 (V, 25) – Wednesday, 8 o’clock. Evenings A! (Eze 25:3), an exclamatory interjection expressing joy or sadness, and sometimes regret or contempt and almost equivalent to the interjections: Oh! in some places of Scripture (Nair., Isaiah 1–24) and E! (Mark 15:29) AALAR (2Ezra 5.36), from the leaders of the Israelites who came out of the Babylonian captivity, from the areas of Fermelef and Felers, but could not prove their origin from Israel. In 1 Ezra 2:59 there is the name of the third place from which they came, namely Cherub-Addan-Immer, in Nehemiah 7:61 Cherub-Addon and Immer. AARON (mountain, high, or enlightened, enlightener, or sent), firstborn son of Amram and Jochebed and brother (three years older) of the prophet and lawgiver Moses; the first high priest of the Jewish people (Exodus 28:1ff.). Because of Moses' tongue-tiedness, A. had to speak for him before the people and the king of Egypt, which is why he was called by God the mouth and prophet of his brother (Exodus 4:16; 7:1). At the same time, he had to help Moses during the journey of the Jews from Egypt to the land of Canaan. A. took his wife Elisabeth, the daughter of Abinadab, and had four sons from her: Nadab, Abihu, Eleazar and Ithamar, but after the death of the first two, the priesthood was established in the line of the last two brothers surviving (Exodus 6:23). A. and his sons were called by God Himself to priestly service (Heb. 5:4). However, before the initiation, when Moses went to Mount Sinai to receive the Law from God, the Jews were embarrassed by the long stay of their leader on the mountain and approached A. demanding that he give them a statue of one of the pagan deities as a guidebook. A., yielding to the reckless demand of the people, ordered the golden earrings of their wives and children to be brought and cast a golden calf, probably modeled on the Egyptian black bull Apis or the Ipolitan white bull Mnevis. The satisfied people exclaimed, Behold your God, O Israel, who brought you out of the land of Egypt! Seeing this, A. set up an altar and proclaimed: tomorrow is a holiday to the Lord (Exodus 32:4–5). The next day the people brought burnt offerings before him and began to eat and drink, and then play. For such weakness A. was justly reproached by Moses; but since this cowardice was soon smoothed over by repentance, Aaron, even after this event, was not deprived of God’s favor. Moses, by the will of God, at the same Mount Sinai elevated him to the high rank of “great priest,” or high priest, with the right to transfer the high priesthood to the eldest in his family, and appointed his four sons as priests (Lev ch. 8). However, soon after the dedication, two of A.’s sons, Nadab and Abihu, took their censers and brought strange fire before the Lord (Lev. 10:1, that is, not taken from the altar, as was commanded by the Lord), for which they were killed by fire sent from the Lord; according to Numbers 3:4, this happened while the people were still in the Sinai desert. Following their death, Moses went to A. and conveyed to him the will of the Lord regarding the priests in the following words: I will be sanctified in those who approach Me and will be glorified before all the people (Lev 10:3). Shortly before the departure of the Jews from the Sinai desert, A. and his sister Mariam had the weakness to challenge Moses' right to prophecy, pointing to his marriage to a Cushite woman. Miriam, for this reproach made to Moses, was punished with seven days of leprosy (Numbers 12:10), but after confessing his sin to the Lord, he was forgiven. Being a constant collaborator with Moses, A., like him, was often subjected to reproaches and insults from easily indignant Jews. Once things even came to the point of challenging his right to the high priesthood. This disturbance took place under the leadership of the Levite Korah, Dathan, Abiron and Abnan, with 250 of the most prominent Israelites from various other tribes. The whole community, everyone is holy, and among them the Lord, why do you put yourselves above the people of the Lord? (Numbers 16:3) - they said to Moses and A. The consequence of the indignation was that the instigators of the rebellion were swallowed up by the earth, and 250 of their accomplices were burned by heavenly fire. But God’s terrible punishment did not bring the rebels to their senses. The next day the people again murmured against Moses and A. with cries: you have killed the people of the Lord (Numbers 16:41); Then wrath arose from the Lord, and defeat began among the people: 14,700 people died. At the command of Moses, A took the censer, put incense and fire from the altar into it, stood between the dead and the living, and the defeat stopped. After this punishment of the troublemakers, the high priesthood was confirmed for A. by such a significant miracle: from all 12 tribes, Moses placed 12 rods in the tabernacle overnight with an inscription on each name of the ancestor of the tribe; In the morning, the rod of the tribe of Levi with the name A blossomed, sprouted buds, gave flowers and brought almonds (Numbers 17:8). This blossoming rod was then kept with the Ark of the Covenant as clear evidence that the priesthood was forever confirmed by God for A and his sons. A. did not live to see the Israelis enter the Promised Land. For his lack of faith in the omnipotence of God, which he discovered in the desert of Sin near the waters of Meribah, he died before this solemn event. In the 40th year, after leaving Egypt, the Lord ordered him, together with his brother Moses and his son Eleazar, to ascend Mount Hor and, in the eyes of the entire community, die on its top (Numbers 20:23–28; 33:38). In Deut. 10:6, the place of A.'s death is called Moser, but it was a camp or stop near Mount Or, which is still considered by the Arabs to be Mount Prophet A. (Jebel Harun), and it shows the place of his burial. The people of Israel honored his death with thirty days of mourning (Numbers 20:29). A. died 123 years old, on the first day of the fifth month (Aba). In the Jewish calendar, there is a fast on this day in memory of his death. The high priesthood after him passed to his eldest son Eleazar. In Ps 106:16 A. is called the holy one of the Lord. The priests in later times were often called the house of Aaron (Ps. 113:20; 118:3; 134:19) and the sons of Aaron (Josh. 21:4, 10, 13, 19; 2 Chr. 13:9–10; Neh. 10:38; 12:47) in honor of their great ancestor. Memory of A. in the Orthodox Church on the Sunday of Sts. father and forefather. ABICHAEL - see Abichail (5). AVAGFA (happiness), glory. Zaphophanes (Esther 1:10), one of the seven eunuchs of the Persian king Artaxerxes. ABADDON, Heb. a name meaning destruction, destruction (Job 28:22) and the dwelling place of the dead (Job 26:6; Proverbs 15:11); the name of the angel who received the key to the well of the abyss, corresponding to the Greek. Apollyon is the destroyer (Rev 9:11). OBADIAH (2Ezra 8:35), son of Ezil; from the sons (descendants) of Joab; from the leaders and elders of the tribes that came out of Babylon with Ezra; in 1Ezra 8:9 Obadiah the son of Jehiel. AVANAH (2 Kings 5.12), the name of a river in Syria that irrigates the city of Damascus. This word, according to the Masoretes, should be read as Haman, and in Hebrew. it means rocky. It is not unreasonable to think that the river A. is the current Nahr-Barrada (i.e., the cold river), which the Greeks called Chrysorroas, i.e. Golden River. It originates at the foot of the Lebanese mountains, divides into several small branches into branches from Damascus and abundantly irrigates all the surrounding areas; then the streams merge again, and the river continues its flow until it flows into one small swampy lake, located at a distance of about 30 miles from the city. This river and its tributary Farfar (now Awaj) abounded in beautiful, clean, transparent water and made the area around Damascus one of the most fertile countries in this part of the world, while the rivers and streams of Israel, with the exception of the Jordan, are dry most of the year and flow in deep and rocky beds. This circumstance sufficiently explains the question proposed by Naaman the Syrian to the servant of Elisha, when the latter, at the direction of the prophet, invited him to wash himself seven times in the Jordan to be healed of leprosy: are not Avanah and Terphar, the rivers of Damascus, better than all the waters of Israel? (2 Kings 5:12). AVARAN (1 Mac 2:5), nickname of Eleazar, one of the sons of Mattathias, brother of Judah Maccabee. AVARIM, AVARIM MOUNTAINS (passages, crossings), a high plateau in the country of the ancient Moabites, beginning with a howl. Dead Sea from the north. its extremity to Arnon and separating from the north. parts of the Arabian desert near the hills, to the west. descending to the Dead Sea and the Jordan Valley with almost vertical, rocky cliffs that reach up to 430 fathoms. above the surface of this sea. Pisgah and Pegor belonged to A. g., the surroundings of which are wild, deserted and inconvenient for travel to this day. The children of Israel, after crossing the stream Arnon, encamped on A.G. in front of the Nebo desert (Numbers 33:47). From one of the peaks, namely from the top of Pisgah, Moses surveyed the Promised Land (Deut. 3:27) and died on one of them (Numbers 27:12; Deut. 32:49–52; 34:1–5). – See Pisgah. AVACINIA (lamp of Jehovah), glor. Havasiyah (Jer 35:3), a Rechabite, from the ancestors of Jazania, who, it seems, was the head of the Rechabites in the time of the prophet. Jeremiah. ABBA, Aramaic. the word, like Hebrew Av, means father; it was used once by the Lord Himself (Mark 14:36) and twice in the Epistles of St. Paul (Rom 8:15; Gal 4:6). Slaves and captives were not allowed to address the head of the family with the word A. - a circumstance that gives special force to Rom 8:15. This word expresses the highest degree of sincere love, trust, submission, as well as friendly communication. ABBA (destruction, devastation), glory. Ai (2 Kings 17:24), the name of the Assyrian city, the inhabitants of which Shalmaneser transferred to the deserted cities of Samaria according to the general Assyrian custom of this period. It is believed that A. was located not far from Babylon. Some take it to be one with the city of Ibva (2 Kings 18:34; 19-13). HABAKKUM (surrounded, beloved), Heb. Habakkuk, one (eighth) of the twelve so-called. minor prophets, about the time and place of whose birth the Scriptures say nothing. It is sometimes believed that he was a Levite and a singer at the church, being a (younger) contemporary of Isaiah, he served in the kingdom of Judah, probably in Jerusalem itself (cf. Hab 2:17), around 714–700. BC and died in Judea. Under Eusebius, the tomb of the prophet. A. was pointed to Keila (Kila) near Eleutheropolis, to the east. His memory in the Orthodox Church is December 2 [hereinafter all dates are indicated according to the old style. – Ed.]. Habakkuk the Prophet Book occupies the eighth place between the books of the minor prophets and consists of three chapters and parts. In the first, regarding the grief of the prophet about the iniquities among the Jews, punishment is announced to them in the form of a formidable invasion of the Chaldeans; but, shocked by these disasters, Prophet A. receives a comforting revelation about the future death of the Chaldeans themselves (Hab 2), and due to the embarrassment of the domination of evil in the world, he is awarded the revelation of the general world Judgment of the Lord over the head of evil and the salvation of the remnant of the chosen people (Hab ch 3). All speech is conducted in the first person on behalf of the writer clearly mentioned in Hab1:1, and the third chapter has the certifying inscription Prayer of Habakkuk the prophet, for singing. This testifies to the authenticity of the Book and characterizes its literary merit by the grace, purity and beauty of the language, which even experts call “the language of the nightingale.” In general, the entire Book is a prophetic song, but the third chapter is primarily like this, which is why the LXX also has glory. often connected with the Psalter. Some passages of the Book are beyond comparison in the height and simplicity of the style, as well as in the strength of the pious mood. Prophet A. begins his Book with a complaint about the wars that are about to come to his fatherland, and calls out to God: why do you let me see villainy and look at disasters? Robbery and violence are before me, and enmity arises and strife arises (Hab 1:3). The Lord answers that the righteous should not be embarrassed when he sees the triumph of the wicked; that every arrogant soul will not rest, but the righteous will live by his faith (Hab 2:4); that the peoples oppressed by the lawless and greedy conqueror will one day rise up against him and take revenge, if not on him, then on his children and grandchildren. Following this consoling answer, the prophet, in a sublime song - a majestic example of Jewish sacred poetry - sings of the power and greatness of the Lord, surrendering himself to His will and placing hope in Him and readiness to face the day of sorrow without despondency (Hab. ch. 3). This last chapter is very much like a psalm or prayer and was intended to be sung (3:1). It also serves as the basis for the fourth song of the church canons in the Orthodox Church. The words of Hab 2:4 about faith are given in Rom 1:17; Gal 3.11; Heb 10:38, and Acts 13:41 is a quotation from Hab 1:5. See: Yungerov P. A., Prof. The Book of the Prophet Avvakum M, 1887, Bartholomew (Remov), Archbishop The Book of the Prophet Avvakum Sergiev Posad, 1915, Explanatory Bible T 7. St. Petersburg, 1910 ABBEI (living in empty places or dwelling in tents), glory. Hivites, an ancient Canaanite people mentioned in Deut. 2:23 and Josh. 13:3; lived in villages all the way to Gaza and, after being expelled from there by the captorim, occupied various places in Palestine. They think that the Hivites (or Hivites) often mentioned in Scripture are the same as A. AVBIANS, glory. the Hivites (2 Kings 17:31), residents of the Assyrian city of Abba, resettled by Shalmaneser to the cities of Samaria. These settlers honored the Lord, but at the same time they also served their deities - Nivkhaz and Tartak. AVVIM (ruins), glory. Abim (Joshua 18:23), a city in the tribe of Benjamin. Some think that the inhabitants of A. are identical with the Abbeans who lived in villages as far as Gaza, in the place of which the Philistines later settled. AUGIA (shining, radiant) (2Ezra 5:38), from the daughters of the Gileadite Barzillai; wife of Jaddu, who was also called Barzillai after his father-in-law. AUGUSTUS CAESAR (Luke 2:1), Octavian, nephew and successor of Julius Caesar (born September 23, 63 BC), Roman emperor at the time of the Nativity of Jesus Christ; he was succeeded by Tiberius. After the murder of Julius Caesar, who adopted him, he shared administrative power with Antony and Lepidus for some time, but after defeating Antony on September 2, 31 at Cape Actium, he finally became the sole emperor, receiving the title A. (great, venerable, sacred, noble) from the Senate in 27 BC. After his brilliant victories, universal peace came, and the gates of the pagan temple of Janus were closed. He died in 14 A.D. at the 76th year of his life in the city of Nola, in Campania, on the 19th of the month of August, named so in his honor. The name “Caesar” (or Caesar) was the royal title of the Roman emperors, which is why the subsequent emperors Tiberius and Nero are also called by this name (Matthew 22:21; Acts 25:11). The title A. was a personal distinction and after the death of the king who received it, it was considered and used as an addition to the imperial title. Of the poets of the Augustan age, called the “golden age” of Roman literature, Virgil, Horace and Ovid are especially famous. For us, A.’s reign is especially remarkable in that he issued the order to carry out a national census throughout the entire earth (Luke 2:1). As a result of this, the Blessed Virgin Mary had to go to register with Elder Joseph from Nazareth of Galilee to Judea, to Bethlehem, the city of David, for they were from the family and house of David, and at that time the Savior of the world Jesus Christ the Lord was born here (see Glubokovsky N.N. Prof. About the Quirinean census in connection with the Nativity of Christ, Kyiv, 1913). This is how Micah’s prophecy (Micah 5:2) about the birth of the Savior in Bethlehem of Judea was fulfilled. Naturally, the time among the pagans themselves was an era of some special aspirations and expectations. Suetonius and Tacitus write that at that time there was a rumor throughout the East that around these days the Ruler of the world should appear. It is impossible not to see the wise dispensation of God in the established order of government from the time of A. The unity of Roman rule and the firm order of government established at the same time naturally brought together and united different peoples, facilitated communication between the most distant of them, and softened the morals of wild tribes. All this could greatly assist and assist the apostles in spreading the Gospel and planting Christianity. That is why, in one of the stichera for the feast of the Nativity of Christ, the Holy Church sings: “To Augustus, who alone ruled the earth, the polytheism of idols was abolished” (Mineaion, December 24). AUGUST REGIMENT (in glory, according to LXX, Sebastian) (Acts 27:1), an honorary name sometimes given to some military units, such as, for example, one of the five auxiliary cohorts stationed in Caesarea Maritime. Others understand in Acts 27:1 the Augustan legion of Roman horsemen, who are called by Suetonius and others “Augustinians” or “Augustus” - see Italian. ABDA (servant of God), name of two persons- (1 Kings 4:6), the father of Adoniram, whom Solomon made chief of taxes; (Nehemiah 11:17), son of Shammui, descendant of Jeduthun; from those heads of the Levites who, after returning from captivity, lived in Jerusalem. EBDEMELECH (servant of the king, i.e. God), Ethiopian; eunuch, at whose intercession the prophet. Jeremiah was freed from the pit where he had been thrown, by order of the king of Judah, Zedekiah (Jeremiah 38:7–13). As a reward for this noble deed, A. himself was saved from death during the capture of Jerusalem (Jer 39:16–18). Some think that it is this person that the Lord Savior is hinting at in the following words: whoever receives a prophet, in the name of the prophet, will receive the prophet’s reward; and whoever receives the righteous, in the name of the righteous, will receive the reward of the righteous (Matthew 10:41). ABEDNAGO (probably from Abednebo: a minister, a worshiper of Nebo, one of the main Babylonian gods - like the Greek Mercury), one of the four captive Jewish youths taken by Nebuchadnezzar to serve in the royal palace (Dan 1:7). His original name was Azariah (Jehovah's help), but due to the custom of the Babylonians to give their servants new names, it was changed to A. Together with his comrades, he refused to eat food from the royal table and drink wine, preferring to eat the simplest food than to be defiled by food from meats sacrificed to idols. When Nebuchadnezzar issued an order that all his subjects worship the golden image placed on the field of Deira, A. and his comrades - Shadrach (Ananiah) and Meshach (Mishael) - courageously refused to obey the wicked command. As punishment for this, they were thrown into a furnace, heated by a fire seven times hotter than they usually lit it. The flame of the fire was so strong that it killed even those people who threw Shadrach, Meshach and A. into the fiery cave, but they themselves remained unharmed. The fire had no power over their bodies, the hair on their heads did not singe, and even the smell of smoke was not felt from them. When Nebuchadnezzar looked into the mouth of the furnace, he saw that the young men were not alone, but that there was also a fourth man with them, whose appearance was like the son of God (Dan 3:92). Amazed by this miracle, the king gave orders to strictly punish everyone who would blaspheme the God of Shadrach, Meshach and A.: for there is no other god, he said, who could save like that (Dan 3:96). The young men were returned to the court with honors and exalted in the country of Babylon. ABDIEL (reverer of Jehovah; servant, servant of God), Hebrew Abdiel, Abdeel, name of two persons; (1 Chronicles 5:15), son of Gunias and father of Ahi; from the offspring of Gad, (Jer 36:26), the father of Selemiah, one of the court nobles, whom the Jewish king Jehoiakim ordered to take Baruch and Jeremiah, but the Lord hid the prophets from them. OBDIAH (servant of Jehovah), at least 12 persons bearing this name are mentioned in Scripture; Of these, five are particularly remarkable: (1 Chronicles 6:44), from the family of Merari; ancestor of the singer Ethan, who lived during the reign of Solomon; (2 Chronicles 29.12), from the family of Merari, from the Levites who oversaw the restoration of the church, during the reign of Hezekiah; (1 Kings 18 3–16), a God-fearing man who ruled over the palace of King Ahab of Israel, hid 100 prophets from the persecution of Jezebel and fed them with bread and water; ( 1 Ezra 10:26 ), from the sons of Elam who had foreign wives in the days of Ezra and Nehemiah; in 2Ezra 9:27 Joabdiah; of the minor prophets, contemporary with Jeremiah and Ezekiel; nothing is known from Scripture about his life, origin, place of ministry and deeds. Mention of Avd Art. 11 about the invasion of foreigners on Jerusalem and even about the capture of this city seems to be more suitable to the event when, under King Jehoram, the Arabs, Ethiopians and Edomites entered Jerusalem and captured all the treasures of the royal house, the sons, daughters and wives of the king, except for his son Ahaziah (2 Chronicles 21:17). During Zedekiah, the Edomites also participated in the invasion of the Chaldeans under Nebuchadnezzar and Nebuzaradan, but now the enemies not only plundered, but burned Jerusalem and the church and destroyed everything, which A. does not hint at at all. Comparison with Jeremiah indicates great antiquity in the language of prophecy A, which in 3 Ezra 1:39–40 is supplied between Joel and Jonah, and in St. Cyril of Alexandria and Blessed. Theodorite is called a contemporary of Hosea and Joel. Therefore, there is a possibility that A. lived precisely under Jehoram (about 889–888 BC). His memory is in the Orthodox Church on November 19. Obadiah the prophet Book, in LXX in fifth place - after Hosea, Amos, Micah, Joel and before Jonah; in Russian on the fourth; consists of only one chapter of 21 verses and announces the punishment of the Edomites for enmity towards the Jews (Abd 1-16) and the salvation of all nations (Abd 17-21) The Book of A. in a significant part (Abd 1-15) is reproduced in Jer (Jer 49:7-22) and in some places is indirectly assumed in the NT (1 Cor 1:19, cf Avd 1:8). She has always been considered to have canonical dignity. Her remarkable prophecies are directed against the Edomites. The arrogant spirit of Edom and its supposed safety from its enemies is beautifully represented in the image of the eagle, which has built its nest in the gorges of the high mountains and even among the stars. But all is in vain: and from there I will cast you down, says the Lord (v. 4). And further it is testified that on Mount Zion there will be salvation, and it will be a holy place, and the house of Jacob will take possession of its inheritance (Abd 1:17), and that saviors will come to Mount Zion to judge Mount Esau, and the kingdom of the Lord will be (Abd 1:21). Some parts of this prophecy are thought to refer to future times. See Rybinsky V P, prof. Book of the prophet Obadiah Kiev, 1909, Explanatory Bible T 7 St. Petersburg, 1910. AVDON (servant, i.e. God), the name of two persons: (Judges 12:13–15), Israelite judge; son of Hillel; pyraphonian; judged Israel for 8 years and was known for his large family; (2 Chronicles 34:20), son of Micah; one of those sent along with the high priest Hilkiah from the Judah king Josiah to the prophetess Oldana (Oldham) to ask God about the fate of himself and his people; in 2 Kings 22:12, 14 Achbor. ABDON (servant, i.e. God) (Joshua 21:30), a city in the tribe of Asher; one of the four given, together with their suburbs, to the descendants of Gershon, the eldest son of the patriarch Levi. ABEDDAR (2 Samuel 6:10-12; 1 Chronicles 13:13-14), a Gathite, in whose house David placed the Ark of the Covenant for a while after Uzzah was struck to death for attempting to touch it. The 3-month stay of the ark in the house of A. brought down upon him and his house an abundant blessing of God, in 1 Chronicles 15:25 Obed-Edom. AVEL (meadow, pasture), name of 5 cities: ( 1 Kings 15:20 ) Abel-Beth-Maacah (meadow of the house of Macha); ( 2 Chronicles 16:4 ) Abelmaim (plain of waters) is thought to be another name for the same city Abel-Beth-Maachi ( 2 Kings 15:29 ); city ​​in the north parts of the tribe of Naphtali, at the foot of Hermon, to the southeast. from Caesarea Philippi. Sheba the son of Bichri fled here and shut himself up in it when Joab, David’s commander, pursued him. However, the citizens, fearing a siege of the city for harboring him, on the advice of one woman, cut off Sheba's head and threw it over the wall to Joab (2 Samuel 20:14–22). The city appears to have been of great importance and was strongly fortified; it was besieged by Joab during the reign of David, during the reign of Asa by Benhadad, and during the reign of Pekah by Tiglath-pileser, king of Assyria. Currently, there are ruins and the village of Abil, or Abil el-Kim, near a small stream. M. b., the expression mother (of cities) in Israel (v. 19) indicates the vastness of the city and its importance; ( Judges 7:22 ) Abelmeholah, or Abel-meholah (meadow of dancing), a city in the north. parts of the Jordan Valley, near Beth-san (or Scythopolis); the prophet was born here. Elisha (1 Kings 19:16); not far from there Gideon smote the Midianites; ( Judges 11:33 ) Abel-keramim (plain of vineyards), an Ammonite village beyond the Jordan, abounding in vineyards and even in the times of Eusebius and Jerome was famous for its abundant harvest of good grapes; (2 Kings 20:18, Numbers 33:49; 25:1) Abel, or Ave-Sittim, or Shittim (in glory, respectively. Abel, Bel-sattim, Sattim) (meadow of acacias), a city located 10 miles from the east. the banks of the Jordan, opposite Jericho, in the fields of Moab. It was the site of one of the last (42nd) camps of the Israelites on the designated bank of the river. They thought that Shittim was a city, and Abe-shittim was the plain on which it was located. This opinion is confirmed by the latest research. In this place, almost at the end of their wanderings, the Israelites fell into the most vile idolatry, for which they were punished with a terrible defeat, from which 24 thousand people died (Numbers 25: 1–9). The spies sent by Joshua to Jericho were also from Shittim (Joshua 2:1). Acacias still frame the upper slopes of the Jordan Valley here. ABEL (breath, steam, and hence: vanity, insignificance or something fleeting), the second son of Adam and Eve. And Abel was a shepherd of sheep, and Cain was a farmer. After some time, Cain brought a gift to the Lord from the fruits of the earth, and Abel also brought from the firstlings of his flock and from their fat. And the Lord looked upon Abel and his gift (perhaps by sending fire from heaven), but did not look upon Cain and his gift. Cain became very upset, and his face drooped... And so, when they were in the field, Cain rose up against Abel, his brother, and killed him (Gen. 4:2-5, 8). A.'s tomb is still indicated not far from Damascus. The greatness and superiority in A.'s sacrifice over the sacrifice of Cain is attributed to the ap. Paul to his faith: by faith Abel offered to God a better sacrifice than Cain (Heb. 11:4). The Savior Himself speaks of A. as the first martyr and distinguishes him with the title of the righteous (Matthew 23:35). In Hebrews 11:4 A., along with others, is numbered among the host of the ancient Old Testament righteous people, testified to the faith. His memory is on the Sunday of St. father and forefather. The Gnostics made A. an eon, and the Avelite sect, claiming that A., although married, died a virgin, imitated him, evading marital duties. AVEN (insignificance, vanity), name of the area and city: (Am 1:5), a valley in Syria Damascus, was also called the Valley of Lebanon (Joshua 11:17; 12:7), for it was located between two ridges of the Lebanese mountains; now called el-Bakaa. Here lay the once famous cities of Baal-bek (or Iliopol) to the north. and Baghdad in the south, where the idolatry of Baal once prevailed and there were many pagan temples; because, probably, the prophet. Amos, predicting the coming disaster to the Syrians for their crimes, calls their famous valley the valley of Aven, i.e. “the valley of insignificance,” thereby showing, on the one hand, the insignificance of their idols, and on the other, the vanity of hopes for them. The location is believed to be where the ruins of Baalbek are now located, namely 45 versts, to the north. from Damascus; (Hosea 10:8), the name given by the prophet to Bethel, also sometimes called Beth-aven, or “house of wickedness,” due to the debauchery and idolatry that prevailed here, the Israeli king Jeroboam placed golden calves there for worship (1 Kings 12:28–29). AVEN-EZER (stone of help) (1 Samuel 4:1; 5:1), a place near Mizpah, tribe of Benjamin, where the prophet. Samuel, in memory of his miraculous victory over the Philistines, erected a stone, which he called the stone of help, saying to this place the Lord has helped us (7:12). ABENER (God the Father of Light) (1 Samuel 14:50–51), son of Ner, Saul's uncle; a famous and loyal commander of his army. When David was returning after the defeat of the Philistine (Goliath), Abner took him and brought him to Saul, and the head of the Philistine was in his hand (1 Samuel 17:57). Due to a lack of vigilance on the part of A., Saul's life was in the power of David in the wilderness of Ziph (chap. 26). After David was anointed king over the house of Judah, A made Ishbosheth, the son of Saul, king over the 11 tribes of Israel. Some time later, the army of David under the command of Joab and the army of Israel under the command of A. settled down one opposite the other on both sides of the Pond of Gibeon; The battle was started by 12 young men from each army, and then a general battle followed, ending in the complete defeat of A. He fled, but was pursued by Asahel, the brother of Joab, who was light on his feet, like a roe in the field (2 Samuel 2:18). When, in the heat of persecution, A. advised him to leave him behind and threatened him with death otherwise, and Asahel did not listen to him, A., turning his spear, struck him in the stomach, and Asahel died on the spot (2 Samuel 2:23). Joab and Abishai also pursued A., but at his admonition they abandoned the pursuit, and the battle stopped. As a result of a quarrel with Ishbosheth, A. went over to the side of David (2 Samuel 2:12; 3:12), who agreed to a meeting with A. and let him go in peace, returning through him his wife Michal, who had been taken from him by her father Saul. Joab soon returned, and when he was told about what had happened, without David’s knowledge, he immediately ordered A. to be turned back and upon the latter’s arrival, he treacherously killed him inside the gates of the city of Hebron in revenge for the death of his brother. And they buried him with honors in Hebron. The king cried loudly over A.'s coffin; All the people cried. And the king said to his servants, do you know that a leader and a great man fell on this day in Israel? Now I am still weak, although I have been anointed to the kingdom, and these people, the sons of Zarui, are stronger than me, may the Lord reward the evildoer according to his malice! (2 Samuel 3:38–39). A.'s death was soon followed by the murder of Ish-bosheth and the fall of his kingdom. Jaasiel, son of A., under David was the chief leader of the tribe of Benjamin (1 Chronicles 27:21). ABESSAH (father of the gift) (1 Samuel 26:6–12, 2 Samuel 2:18), son of Zeruiah (Zeruiah), sister of David, brother of Joab. He served in David's army. A. accompanied David to the camp of Saul and, finding Saul sleeping in the tent, took with him his spear and a vessel of water. A. with his brother Joab attacked and defeated the Syrians and Ammonites (2 Sam. ch. 10). David appointed him, along with Joab and Ephthah, as leaders of his people when Absalom rebelled against him and a battle took place between the two armies in the forest of Ephraim (2 Sam. 18:2). After that, he saved David from death by defeating and killing the Philistine giant Ishbi, who intended to strike David (2 Samuel 21:16–17). The victory over the Edomites in the Salt Valley is attributed to David in 2 Samuel 8:13, and to A in 1 Chronicles 18:12; it is possible that A. really won the victory, but since he was only David’s military leader, it could be attributed to the king himself. Finally, A., together with Joab, participated in the murder of Abner because he killed their brother Asahel in the battle of Gibeon (2 Samuel 3:30). ABESSALOM (father, i.e. God of peace) (2 Samuel 3:3), third son of David from Maacah, daughter of Talmai, king of Geshur; was famous for his beauty, especially for his long thick hair, which, when he cut it (which he did annually), weighed 200 shekels according to the king's weight (2 Samuel 14:26), i.e. about 8 lbs. A. had a beautiful sister named Tamar, whom his elder brother Amnon, having fallen in love with, forcibly dishonored. A. harbored anger in his heart against Amnon and two years later, at a festival that took place on the occasion of shearing sheep, he ordered his youths to kill him (2 Samuel 13:29). After that, he fled to his maternal grandfather Talmai, in Syria. Having stayed here for three years and having received permission from Joab to return to his homeland, A. showed no hope of correction, although outwardly he was reconciled with his father (2 Sam. ch. 14). A rebellious plan was ripening in his soul to seize the royal throne by force. Having crept into the people's love, four years later he raised an open uprising in Hebron. The distressed father, with a small number of devoted persons, fled from Jerusalem. Having taken possession of the capital, A. ascended to his father’s bed (2 Samuel 16:22), intending to establish thereby, according to Eastern custom, his claims to the throne, and with an army went against the exiled king. The rebel and incest accepted a worthy execution. Defeated near the Jordan, fleeing on a mule through the Terebinth Forest, he hung with his thick hair on the branches of a large oak tree, and Joab pierced him with three arrows, although David strictly ordered this commander to spare the life of his son. And they took Absalom and threw him into a deep hole in the forest, and heaped a huge heap of stones over him (2 Samuel 18:17). Extremely upset by the death of his son, David mourned him in a beautiful pathetic song: my son Absalom! My son, my son Absalom! Oh, who would let me die in your place, Absalom, my son, my son! (2 Samuel 18:33) - and all Israel had to comfort the grieving king. During his lifetime, A. erected a monument to himself in the royal valley to preserve his memory, since he did not have a son. It was known as the monument of Absalom (2 Samuel 18:18). According to the testimony of I. Flavius ​​(Antiquities VII, 10, 3), it was a marble pillar, located two stages (about 170 fathoms) from Jerusalem. In the Valley of Josaphat near Jerusalem there still exists an ancient monument carved over a rock, which, according to legend, is considered the tomb of A., but this is unlikely: its architecture clearly belongs to a later time. It is not even known whether the ancient monument to A. stood in the very place where the current one is located. AVEZ (shine) (Joshua 19:20), a city of the tribe of Issachar, whose position is currently unknown, although some locate it at Khirbet el-Beidah in the valley of Ezraelon, between Nazareth and Mount Carmel. AVI (Jehovah is the Father) (2 Kings 18:2), mother of the Judah king Hezekiah, daughter of Zechariah; in 2 Chronicles 29:1 Abijah. AVI-ALBON (God of strength, i.e. greatness, perfection), glory. Ariel (2 Samuel 23:31), from the 30 strong men of King David, the Arbatites in 1 Chronicles 11:32 Abiel from Arabah (glorified Galsaviel). ABIASAF (whom God adds) (Exodus 6:24), from the sons of Korah, the founder of one of his generations. From his descendants came the singer Heman and the prophet. Samuel (1 Chronicles 6:33, 37). He appears to be identical with Ebiasaph (v. 23). ABIATHAR (God gave abundance) (1 Samuel 22:20–22, etc.), son of Ahimelech, the tenth high priest of the Jews and the fourth from the line of the judge and high priest Eli. By order of King Saul, Doeg the Edomite attacked the priests of the Lord in Nob and killed them. Ahimelech was among those killed. Only one of his sons was saved, A., who, taking with him a linen ephod (a distinctive, essential part of priestly clothing), fled to David in Keilah and told him what Saul had done. David accepted A., defended him, and he subsequently became high priest. So there were two high priests in Israel at the same time: A. for David and Zadok for Saul (2 Samuel 8:17); but as a result of his intervention in the conspiracy - to elevate his eldest son Adonijah to the throne of David - A., upon the accession of Solomon, was deprived of the title of high priest (1 Kings 2:27), which passed exclusively to Zadok. Thus the word of the Lord was fulfilled, which He spoke about the house of Eli at Shiloh (1 Samuel 2:31), for A. was the last of the priests of the house of Ithamar, to which Eli belonged, and Zadok, who took his place, was from the line of Eleazar, and the priesthood thus again passed into the house of Aaron. A.'s name is mentioned in Mark 2:26. ABIV (month of ears of corn) (Exodus 13:4), the first month of the holy and seventh civil year among the Jews, corresponding to our March and April; this month God brought the Jews out of Egypt. It was named so because in this month the grain began to ear; subsequently it began to be called Nissan, i.e. the month of flowers. AVIGHAI (the joy of the father), the name of two women: (1 Samuel 25:3 ff.; 2 Samuel 3:3; 1 Chronicles 3:1), one of David’s wives; Carmelite. She turned away from her first husband, Nabal, the vengeance that David was preparing to inflict on him for his rude refusal to help. When A. told Nabal about the danger that threatened him, his heart sank from horror, and he became like a stone (1 Samuel 25:37), and 10 days after that he died. Soon A. became David's wife and bore him a son, Daluiah; (2 Samuel 17:25; 1 Chronicles 2:16–17), sister of David and mother of Amasa (Amasa); the name of her husband was Jether, an Ishmaelite, from Jezreel. ABIDA (father of knowledge) (Gen. 25:4), son of Midian and grandson of Abraham (through Keturah). ABIDAN (God is the Judge) (Numbers 1:11, 2:22), son of Gideoni; The chief of the tribe of Benjamin, when the Israelites came out of Egypt, was one of those who made generous donations at the consecration of the altar (Numbers 7:60, 65). ABIEZER (God's help), name of three persons: (Joshua 17:2), the son of Gilead, the son of Machir, the son of Manasseh, the son of Joseph. Having once been the chief of the tribe of Manasseh (cf. Num 26:30), the tribe of Abiezer seemed insignificant during the time of the judges (Judges 6:15). Hence in Joshua 8:2 there is a figurative expression: was not Ephraim happier in picking grapes than in Abiezer? Gideon was from the family of A. The Ephraimites complained that they were not invited when he went to fight the Midianites. Gideon tried to calm them down by presenting his own victory (with only three hundred people, mainly from the clan of A.) as too insignificant compared to the capture by the Ephraimites of two Midianite princes - Oreb and Zib. Although the last victory in relation to the numbers could only seem like picking grapes, in its glory and importance it far exceeded the fleecing, i.e. complete harvest of grapes, which was done by the people of A.; (1 Chronicles 7:18), from the sons of Molehefa, the sister of Machir: ( 1 Chronicles 27:12 ), a Benjamite; originally from Anathoth; in 2 Samuel 23:27 and 1 Chronicles 11:28 Ebiezer. ABIEL (God is the Father), glory of Galsaviel (1 Chronicles 11:32), from the main soldiers of David; from Arava, in 2 Samuel 23:31 Abi-Albon (slav. Ariel). ABIEL (God is the Father) (1 Samuel 9:1; 14:51), father of Kish, grandfather of Saul: from the tribe of Benjamin. AVILINEA (Luke 3:1), a Syrian region lying to the west. from Damascus, with the main city of Avila on the river Barada, or Awadh. - See Lysanias. ABIMAIL (father of Mael) (Genesis 10:28; 1Chronicles 1:22), descendant of Joktan; is believed to be the ancestor of the Menaean people, who lived in Happy Arabia, near present-day Mecca, and, according to Strabo, carried out an extensive trade in incense. ABIMELECH (Father, i.e. the merciful God, is the King), name of 4 persons: (Genesis 20:2ff.; 26:1ff.), king of Gerar. Deceived by Abraham, he sent and took Sarah, Abraham's wife, in order to marry her; However, the Lord revealed to him in a dream at night Sarah’s relationship with Abraham, and he refrained from committing a sin. A., having reproached Abraham for marrying Sarah to his sister, returned her back with many gifts and invited the patriarch to live in his land wherever he pleased (Gen. 20:15). After this, through the prayer of Abraham, God healed A, and his wife, and his servants, and they began to give birth, for the Lord had shut up every womb in the house of Abimelech for Sarah, Abraham's wife (Gen. 20:18). Subsequently, this A., (or his successor of the same name, which became the title of the kings of the Philistines) was similarly deceived by Isaac regarding his wife Rebekah during their residence in Gerar on the occasion of a famine in the land of Canaan (Gen. 26:6–10), (Judges 8:31; 9:4 ff.), the son of Gideon, who, after the death of his father, convinced the inhabitants of Shechem to make him king. He then put to death 70 of his brothers who lived in their father's house in Ophrah, leaving only Jotham, the youngest, alive. On this occasion, Jotham told the Shechemites the famous satirical parable about the trees electing a king (Judges 9:7–15). After several defeats, A. was mortally wounded in the head, during the siege of the city of Tevets, by a piece of a millstone thrown by one woman from the roof of a tower. So that they would not say that a woman killed him, A. ordered his squire to pierce him with a sword and so died (Judges 9:50–54); (Ps 33:1), A., before whom David feigned madness and was driven away from him. Here, according to the instructions of 1 Samuel 21:10–15, A. means Achish, king of Gath, to whom David retired from pursuing Saul. In explanation of why Achish is called Achish by the psalmist A., St. Basil the Great says that the name A. is the general title of the Philistine kings, but that each of them also had his own name, just as all the Egyptian kings are called pharaohs and at the same time have other proper names; ( 1 Chronicles 18:16 ), high priest, son of Abiathar the high priest; in 2 Samuel 8:17 Ahimelech. ABINADAB (whom Jehovah prompted, encouraged to do good, to do better; perhaps, encouraged), glory Amminadab, the name of two persons: ( 1 Chronicles 8:33 ), of the sons of Saul; together with his brothers Jonathan and Melchisui, he was killed in battle by the Philistines; in 1 Samuel 31:2 Amminadab; ( 1 Chron. 13:7 ), a Levite at Kiriath-jearim; the Ark of the Covenant, returned by the Philistines, was brought to his house and remained there for about 20 years; in 1 Samuel 7:1 and 2 Samuel 6:3–4 Aminadab. ABINOAM (God is joy) (Judges 4:6; 5:1), father of Judge Barak. ABIRAM (1 Kings 16:34), ABIRON (Joshua 6:25) (God is high), the first-born of Ahiel (Azan) a Bethelite, who died when his father, contrary to the command of God, laid the foundation of Jericho. Thus the prediction of Joshua was fulfilled: cursed before the Lord is he who will raise up and build this city of Jericho; On his firstborn he will lay its foundation, and on his youngest he will erect its gates (Joshua 6:25). But in general, in ancient times there was a custom common to many peoples (for example, ancient American) of human sacrifices (in particular, the firstborn) during construction, the founding of cities, buildings, etc.; according to some - as a sacrifice to the spirit of the area, according to others - as a means of creating a patron spirit for a new building. Thus, in Tannaka, at the gates of the Kremlin, the skeleton of a boy was found with outlandish clay objects and under a slab made of the same material as the walls; a woman and a child were found walled up in Gezer, as well as in Megiddo, etc. AVIRON (God is high) (Num 16:1 f.; 26:9, Ps 106:17), son of Eliab from the descendants of Jacob's firstborn Reuben, who rebelled together with Korah and Dathan against Moses and Aaron. ABISAHA ​​(the father of error, in the sense, perhaps, the fruit of sin-temptation) (1 Kings 1:3–4, 15), a beautiful Shunammite woman from the tribe of Issachar, chosen by David’s servants to court him and serve him in his old age. After the death of David and Solomon’s accession to the throne, David’s son Adonijah wanted to take Adonijah as his wife, but Solomon foreknew his intentions and ordered him to be put to death (1 Kings 2:25). The goal that Adonijah pursued in trying to marry A. was probably to gain the opportunity to lay claim to the royal throne in the future. ABISAI (2Ezra 8:2), son of Phinehas; fourth high priest; from the ancestors of the priest Ezra; in 1 Chronicles 6:4–5; 1Ezra 7:5 and 3Ezra 1:2 Abishui; in 1 Chronicles 6:50 Abihu. AVITALA (father of dew, as one of the most tender designations for female comeliness) (2 Samuel 3:4; 1 Chronicles 3:3), one of David’s wives. AVITUB (God is good) (1 Chronicles 8:11), son of Shegaraim by Chushima, from the heads of the generations of the tribe of Benjamin. ABIUD (God of the Jews), name of 4 persons: (Ex 6:23; 24:1, 9; Num 3:2, 4), second son of Aaron by his wife Elizabeth; with his brothers Nadab, Eleazar and Ithamar, he was separated or appointed by God Himself to priestly service. Shortly after their entry into the priesthood, Nadab and A sinned by violating God's commands regarding the burning of incense, and immediately perished, being destroyed by fire that came down from the Lord. This happened when the Jews were in the Sinai desert. The essence of their guilt is obvious: they brought strange fire before the Lord (Lev. 10:1), i.e. ordinary fire, and not the one that, according to the command of God, should have been taken from the altar. Some attribute this sinful act to their excessive drinking of wine; ( 1 Chronicles 6:50 ), son of Phinehas, son of Eleazar, son of Aaron; fourth high priest; from the ancestors of the priest Ezra; in 1 Chronicles 6:4–5; 1Ezra 7:5 and 3Ezra 1:2 Abishui, in 2Ezra 8:2 Abishai. ( 1 Chronicles 8:3 ), from the sons of Bela the son of Benianin; (Matthew 1:13), the father of Eliakim, the son of Zerubbabel, is mentioned in the genealogy of the Lord Jesus. ABIF (ruins) (Gen. 36:35), a city on the borders of Edom, the seat of Hadad, king of Edom, famous for his victory over the Midianites in the field of Moab. AVIHAIL, AVIHAIL, ABIHAIL (God is light, shine), name of 5 persons: ( 1 Chronicles 2:29 ) Abihail the wife of Abishur, of the tribe of Judah; ( 2 Chronicles 11:18 ) Abihail, the wife of Rehoboam, king of Judah, she is called the daughter of Eliab, David's elder brother; (Numbers 3:35) Abichail, the father of Zuriel, the leader of the generation of Merari, the son of Levi, the son of Jacob; ( 1 Chronicles 5:14 ) Abihail the son of Huri; from the descendants of Gad, ( Esther 9:29 ) Abihail, father of Esther and uncle of Mordecai; at 2:15 Aminadab. AVISHUA, AVISHUI (God of salvation), name of two persons: ( 1 Chronicles 8:4 ) Abishua the grandson of Benjamin, the son of Bela; :( 1 Chron 6:4-5; 1 Ezra 7:5; 3 Ezra 1:2 ) Abishui, son of Phinehas, grandson of Eleazar; fourth high priest; from the ancestors of the priest Ezra; in 1 Chronicles 6:50 Abihu; in 2Ezra 8:2 Abishai. AVISHUR (God of the wall, i.e. protection) (1 Chronicles 2:28–29), son of Shammai, husband of Abihaili; from the tribe of Judah. ABIAH (Jehovah is the Father), name of 8 persons: (1 Chronicles 24:10; Luke 1:5), a priest from the descendants of Aaron, from the family of Ithamar; the head of one of the 24 orders (eighth) into which David divided the priests. Zechariah, the father of John the Baptist, was from the Abiyan order; (1 Samuel 8:2), second son of the prophet. and the judge of Samuel: he was a judge in Bathsheba, but together with his brother Joel he violated justice and, out of his greed, took bribes. Their bad behavior forced the people to ask Samuel for a king; (1 Kings 14:1ff.), son of Jeroboam I, king of Israel. When A. fell ill, Jeroboam, worried about his fate, sent his wife to ask the prophet. Ahijah in Shiloh about what will happen to the boy. The prophet predicted his death and the fall of the house of Jeroboam. The child actually died upon the mother’s return to Tirzah, as soon as she crossed the threshold of the house, and they buried him, and all the Israelites mourned him (1 Kings 14:17–18). The words of the prophet are very significant and honorable for the memory of A.: and all Israel will mourn him and bury him, for he alone will go into Jeroboam’s tomb, since in him, from the house of Jeroboam, something good was found before the Lord God of Israel (1 Kings 14:3); (2 Kings 14:27; 1 Kings 14:31; 15:1–8), son and successor of Rehoboam, king of Judah, by Tamar, daughter of Absalom (in 1 Kings 15:2 Maacah; in 2 Chronicles 13:2 Michael, daughter of Uriel, from Gibeah). Mentioned in the genealogy of the Lord Jesus Christ in Matthew 1:7. He succeeded his father Rehoboam and reigned in Jerusalem for three years. He walked in all the sins of his father, which he committed before him, and his heart was not given to the Lord his God, like the heart of David his father (1 Kings 15:3); but for the sake of the promise given to David, the Lord spared him. A. waged war with Jeroboam (2 Chronicles 13:2–20) and defeated him, so that five hundred thousand chosen men fell slain from Israel (2 Chronicles 13:17). Despite his personal vices and shortcomings, A., with his speech addressed to Jeroboam and the Israelites, and by testifying to his faith in the Lord, showed that he was not completely mired in sins after the war, the details of which are reported in Chapter. 13, A. did not get better. Had 14 wives and 38 children; after his death and burial, his son Asa reigned in the city of David; ( 1 Chronicles 7:8 ), from the sons of Becher; (1 Chronicles 2:24), wife of Hezrom, son of Perez; Ashhur's mother ( 2 Chronicles 29:1 ), daughter of Zechariah; mother of the Judah king Hezekiah; in 2 Kings 18.2 Abi; ( Nehemiah 10:7; 12:4 ), from the heads of the priests who returned from the Babylonian captivity with Zerubbabel and pledged, along with others, to be faithful to God and the Law. ABNAH (might, strength) (Numbers 16:1), Reubenite; son of Phaleph; accomplice in the rebellion of Korah, Dathan and Abiron. Jewish tradition states that he was disqualified from taking an active part in the conspiracy and was not actually involved in it. AVOR, glory. (2 Kings 17:6) - see Habor. ABRAM (father high) (Gen. 11:27), ABRAHAM (father of many nations) (Gen. 17:5), son of Terah, was born in the Chaldean city of Ur. While still living in his father's house, he received God's calling to leave his land, relatives and his father's house and go to the country that the Lord promised to show him (Gen. 12:1; Heb. 11:8). This command of God was accompanied by the promise that his descendants would become a great nation and that in him all the families of the earth would be blessed (Gen. 12:3). Obeying the Divine calling, A., with Sarah, his wife, Terah, his father, and other relatives, set out from Ur to Canaan, but stopped for some time in Harran, which lies to the northeast of Mesopotamia. Terah died here (Gen. 11:31; Acts 7:4). A. was then 75 years old. He continued his journey towards the land of Canaan, where he reached Shechem, one of the oldest cities in Palestine; pitched his tent in the oak grove of More, and then the promise was repeated to him that this land would be given to his descendants (Gen. 12:1-6). Due to a famine in the land of Canaan, A. was forced to go to Egypt (during the first Hyksos or during the previous dynasty). Fearing that Sarah's beauty might attract the attention of the Egyptians and that, having learned that she was his wife, they might kill him to take possession of her, A. passed her off as his sister. It happened exactly as he expected: the servants of Pharaoh, the king of Egypt, talked so much about her beauty that he sent for her, took her to his house and showered A. with signs of special favor, allowing him to communicate with the priests and borrow from them various scientific information, sharing with them Chaldean knowledge (I. Flavius. Antiquities I, 8, 2. See also the work of Prof. E. A. Vorontsov in “Collection of articles in memory of the 100th anniversary of the Imperial Moscow Theological Academy.” T. 1. Sergiev Posad, 1915. pp. 219–232). But soon Pharaoh learned the truth and released A., and his wife, and everything that he had (and Lot with him) (Gen. 12:20). Having become rich in cattle, gold and silver, A. returned from Egypt to Canaan Lot, his nephew, was with him and also had flocks and herds and tents; Disputes often occurred between the cattle herders of A. and Lotov. Since, obviously, their property was too large for living together, A. nobly invited his nephew to end the discord with a loving separation. Lot agreed and chose for himself the entire region of the Jordan, irrigated with water and blooming like the garden of the Lord (Gen. 13:10), on which the cities of Sodom and Gomorrah stood. After separation from Lot A., the Lord appeared and again repeated the promise that he would give him and his descendants an eternal inheritance of the land that he sees in front of him (Gen. 13:15). And Abram pitched his tent, and went and dwelt by the oak grove of Mamre, which is in Hebron; and he built an altar there to the Lord (Gen. 13:18). When the cities of the Jordan Valley were attacked by some small kings and all the princes of neighboring lands, Sodom was taken, and Lot and his family were taken into captivity. Having received news of this, A. immediately armed his servants, born in his house, three hundred and eighteen people, pursued the enemies to Dan and defeated them, driving further to Damascus (not far from which the village of Hobah is still indicated as this point), and returned all the property and Lot and his family back to Sodom (Gen. 14:14-16); Moreover, he generously refused to take anything as a reward for the service he rendered. Upon his return in victory, he was met by Melchizedek, king of Salem, priest of the Most High God, who brought him bread and wine and blessed him, and A. gave him a tenth of everything (Gen. 14:20). Two or three years after this, the Lord again appeared to A. in a vision and repeated His promises to him, accompanying them with the most merciful expression of His favor towards him. God commanded him to make a sacrifice to Himself, and at sunset, when the sacrifice was prepared, He brought him into a deep sleep, and behold, great horror and darkness fell upon him... smoke, as if from a furnace, and flames of fire passed between the dissected (sacrificial) animals (Gen. 15:12, 17). During a dream, the Lord revealed to A. that his descendants would be strangers, enslaved, in a foreign land, for 400 years, that He would carry out judgment on the people to whom they would be enslaved (Gen. 15:14), after which they would return again with great property to the land of Canaan, which would be given to his descendants, and that he himself would go to his fathers in peace and be buried in a good old age (Gen. 15:15). All this was accomplished in due time with amazing accuracy. On the same day, the Lord confirmed His covenant regarding the Promised Land, but Sarah, A.’s wife, was childless, and so she invited her husband to take his maidservant Hagar as his wife. Hagar, originally an Egyptian, bore him a son named Ishmael. At the age of 99, A. was honored to receive a new, very remarkable epiphany, the fourth in a row. The Almighty revealed himself to him in such a way that A., filled with awe, fell on his face (Gen. 17:3) and the Lord spoke to him. During this epiphany, the promise was repeated in the most solemn and clear terms about the multiplication of his offspring, their relationship to God, as well as the granting to them of the entire land of Canaan; at the same time, his name was changed from Abram to Abraham (i.e., the father of many nations) and as a visible sign of the Covenant between him and God, circumcision was established on the eighth day after the birth of every male child. At the same time, the name of Sarah (my mistress) was changed to Sarah (i.e. mistress) and A. was given a promise that she would bear him a son and become the mother of nations and kings. Hearing this, A. said to God, oh, even if Ishmael were alive before You (Gen. 17:18). In response to this, the Lord confirmed His promise of the birth of a son from Sarah; And concerning Ishmael he said, Behold, I will bless him, and will make him great, and will multiply him greatly, greatly; twelve princes will be born from him, and I will make him a great nation (Gen. 17:20). When the Epiphany ended, A hastened to fulfill the Divine command - and on the same day he circumcised Ishmael, his son, and all those born in his house, all the males, as well as he himself was circumcised. Soon he was to witness a new epiphany. A. was sitting at the entrance to his tent during the heat of the day, and three men approached him. He received them with all the cordiality and hospitality characteristic of the inhabitants of eastern countries, and while they were eating, they asked him about Sarah and repeated the promise of the birth of a son from her. For his faith, on the same day he received a revelation from God regarding the fate of the wicked cities of the Jordan Valley and interceded for them. There is no doubt that for the sake of A. and as if in response to his intercession, Lot and his family were saved from the sudden extermination that befell Sodom and Gomorrah. Then A. settled for a while in Gerar and here he made his previous attempt to marry Sarah to his sister. Now God’s promise regarding the birth of a son to him, named Isaac and circumcised on the eighth day, as was commanded by God, was fulfilled. As a result of the troubles that occurred in A.’s family from Ishmael’s unworthy treatment of Isaac, the Lord supported A. with a precise and clear promise that his seed would be called in Isaac (Gen. 21:12). A. always received such obvious mercy from God and His blessing in everything he did that King Abimelech decided to conclude an alliance of military friendship with him. Thus, the matter of the well of water, taken from A. by force by Abimelech’s slaves, ended in his favor (Gen. 21:23–31). The Lord was pleased to test A. so that he could show the whole world for all subsequent times an amazing example of the power of faith. He was commanded from above to take his only son Isaac, on whom all the promises of God were to be fulfilled, and bring him as a burnt offering to the Lord on a distant mountain. Without objections or grumbling, with complete submission, A. obeyed the mysterious command and set off with Isaac on a three-day journey to the land of Moriah. All preparations for the sacrifice there were made, and he had already raised his sacrificial knife to slaughter his son, but the Angel of the Lord called to him from heaven and ordered him not to raise his hand against the boy, for now I know that you fear God, and have not withheld your son, your only son, for Me (Genesis 22:12). Looking around, he saw a ram entangled in a thicket of bushes with its horns, took it and offered it as a burnt offering instead of Isaac. Then came the repetition of God's promise that his seed should be multiplied as the stars of heaven and as the sand that is upon the seashore (Gen. 22:17). This great event in the life of the patriarch is believed to have taken place on Mount Moriah. In his memory, he gave the name to this place Jehovah-jireh (i.e., the Lord will provide), pointing, as if in a prophetic spirit, to that great sacrifice, which, after the fulfillment of times, must be offered in the same place for the sins of all people. Abraham, your father, the Savior said to the unbelieving Jews, was glad to see My day; and he saw and rejoiced (John 8:56). A. returned with his son to Bathsheba; Sarah's life was 127 years old, and she died in Kiriath Arba (Hebron). And he bought the cave of Machpelah in the field of Ephron near Hebron as his property for the burial of his family and buried his wife in it (Gen. 23:19). Isaac was now at a mature age, and A. called one of his servants, probably Eliezer (Gen. 15:2), and took an oath from him that he would choose a wife for Isaac not from the daughters of the Canaanites, among whom they then lived, but from his homeland and from his own family. Eliezer successfully carried out his master's orders. After this, A. took another wife, Keturah, and had several sons from her, but made Isaac his only heir and, finally, in a good old age, 175 years old, he rested in peace, being buried by Isaac and Ishmael in the same Machpelah cave in which his wife Sarah was buried. A. is called by the Arabs El-Khalil, that is, “friend of God,” and to this day this nickname is closely connected with his name throughout the east; Thus, some of the cities in which he lived are called in Arabic El-Khalil (cf. Hebron Valley). The burial place and the memory of A. as the father of believers are sacred to every Jew. Abraham believed God, says the apostle, and this was counted to him as righteousness, and he was called the friend of God (James 2:23). See Zykov V. I. prof. Biblical Patriarch Abraham Pg, 1914, Alexandrov V. S., priest. History of the Jewish Patriarchs (Abraham, Isaac and Jacob) according to the works of the Holy Fathers and ancient church writers Kazan, 1901; Protopopov V. I., prof. Jewish patriarchs // PS 1903. Part 2. AVRAN (country of pits, caves) (Ezek 47:16, 18), region to the east. side of the Jordan, south of the Trachonite region and Damascus. In ancient times, with the Trachonite country, Bethania and Gibeon, it constituted the kingdom of Bashan (Deut. 3:1–3), now known as Hauran with the main city of Vostra. In ancient times, this entire country was dotted with cities and villages, but now in their place only heaps of ruins can be seen. But some of the ruined cities and houses were preserved so well that they can be compared with the cities of Herculaneum and Pompeii, buried under the ash of the eruption of Vesuvius in 79 AD. AVRAN (in LXX in 2 Mac 4:40; in glorious tormentor; in Russian tyrant), one of the leaders of the troops of Lysimachus, known for his violence and tyranny during the popular indignation against Lysimachus and his brother Menelaus. AVRON (opposite side, coastal place), name of two localities: (Numbers 33:34–35), from the camps of the Jews during their journey through the desert between Jotvatha and Ezion-geber, to the north. Elanitsky Bay; (Jude 2:24), a stream or stream in Mesopotamia; probably identical with Havor (now Khabur), a tributary of the Euphrates on its left side. – See Havor. AUSITIDIA COUNTRY, glory. ( Job 1:1 ) - see Utz. ABTHEAH (2Ezra 9:48), from the Levites who taught the people the Law under Ezra on the new moon of the seventh month; in Nehemiah 8:7 Hodiya. AVUV (loving) (1 Mac 16:11,15), father of Ptolemy, military leader in the country of Jericho, son-in-law of the high priest and ruler of Judea Simon Maccabee. AGAB (locusts) (Acts 11:28), from the prophets; predicted (about 43 AD) that there would be a great famine throughout the universe, which, as secular historians assure, befell the country under the emperor Claudius (41–54). A few years after this, he met the ap. Paul in Caesarea Maritime and allegorically foretold the suffering that awaited him in Jerusalem if he continued his journey to that city (Acts 21:10–11). According to legend, A. was one of the 70 disciples of the Lord and suffered martyrdom in Antioch. His memory is on January 4 and April 8. AGABA (water) (1Ezra 8:15, 21, 31), the river at which Ezra gathered the remaining Jews to send them to their homeland and where he ordered them to fast. Some believe that the river A. flowed in a country called Abba (2 Kings 17:24), while others think that this is the designation of the high-water Euphrates and with it the city of Hit (in a straight line to Voet, from Damascus). – See Feran. AGAG (flaming), name of two persons: (Numbers 24:7), king of the Amalekites. Some think that this title was a general title for the Amalekite kings, just as Pharaoh was a general title for the kings of Egypt. From the mention of him it can be concluded that he was one of the most powerful kings of that time; (1 Samuel 15:8ff.), another person of the same name; was captured by Saul during the defeat of the Amalekites. Saul let him live, and he was then brought to Samuel, who cut him into pieces (1 Samuel 15:33), a punishment quite common elsewhere in later times. HAGAR (flight, exile; wandering, stranger) (Gen. 16:1–3), an Egyptian woman who lived in Abram’s family as a servant. According to some apocrypha, Pharaoh, when releasing Sarah (Gen. 12:19–20), along with other gifts, gave her the Egyptian woman A. Since Sarah was childless, she invited Abram to take A. as his wife. When A. found herself pregnant by Abram, she became very proud and began to treat Sarah disrespectfully. Annoyed by the behavior of her maid, Sarah began to crowd her, and she was forced to flee the house. She headed her way to Egypt - to her native country - through the Sur desert. And the Angel of the Lord found her at a spring of water in the desert (Genesis 16:7) and commanded her to return to her mistress and submit to her; at the same time, He predicted to her that she would give birth to a son and name him Ishmael, that he would be among people like a wild ass; his hands are against all, and the hands of all are against him, and, despite all this, he will live in the presence of all his brothers (Gen. 16:12), and that his descendants will be great. This miraculous vision of the Angel took place south of Judea, in the desert, at a source of water, which for this occasion was called Beer-lahai-roi (the source of the Living One who sees me). Soon after this, A. returned to Abram and bore him a son named Ishmael. The history or state of A. is explained allegorically in the NT in order to more clearly explain the property of God’s economy from Mount Sinai. Yes, app. Paul in Galatians 4:25 allegorically draws a parallel between the condition of the Jews under the Law and the Christians under the Gospel. It is not the Law, but only the Gospel that makes children free and heirs of the Kingdom of God. Just as A., by the command of God, must be removed from the house of Abraham, so the Jews, who want to remain only under the yoke of the Law, cannot participate in the inheritance of the Kingdom of the Messiah. The Arabs call Mount Sinai after A. HAGARIANS (1 Chronicles 5:10, 19, 20; 27:31; Bar 3:23), descendants of Ishmael, the son of Hagar, although in Ps 83:7 they differ from the latter, which is why they think that this was the name of one of the Ishmael tribes. A. were a shepherd people. During the occupation of the Promised Land by the Jews, they lived in the east. part of Palestine between Gilead and Euphrates. Scripture shows that they sometimes allied with the Moabites against the Israelites, but for the most part they fought unsuccessfully. AGATE (red) (Exodus 28:19), a quartz gemstone, translucent and beautifully flecked. Some think that the name of the stone came from the Achatus River in Sicily, in which this stone was previously found in great abundance. Pliny testifies to the wonderful variety of colors in this stone, representing sometimes trees and plants, sometimes clouds, buildings, etc. A. occupied second place in the third row of precious stones of the breastplate of the high priest (Ex 39:12) HAGGAI (Jehovah's feast) (Hag 1:1, 3, 12), one of the 12 minor prophets, whose Book ranks tenth among them. We know with certainty about the prophet. A. only that he acted at the same time as the prophet. Zechariah during the time of the ruler of Judah Zerubbabel and Jesus the high priest (Hag 2:2) and that in the second year (about 520 BC) of Darius Hystaspes, king of Persia, he exhorted the Jews to actively work on the construction of the second Jerusalem temple (Hag 1:1). This holy work, begun in the time of Cyrus, was suspended for 14–15 years due to ill will and intrigue on the part of the Samaritans and other persons hostile to the Jews, but thanks to the admonitions of the prophet. A. and Zechariah it was begun again in the second year of the reign of Darius (1 Ezra 5:1–2). And the elders of Judah built and prospered, according to the prophecy of Haggai the prophet and Zechariah the son of Adda, says Hag 6:14. According to Jewish tradition, A. was a member of the Great Synagogue. His memory is celebrated by the Orthodox Church on December 16. Haggai the Prophet The book, consisting of only two chapters, is divided by its chronological instructions into four small parts, the first (Haggai 1) refers to the first day of the sixth month (2nd year of Darius Hystaspes) and convinces the Jews to take up the interrupted construction of the church; the second part (Hagg 2:1–9), dated the 21st day of the seventh month (probably of the same year), encourages the builders with the glory of the second church; the third part (Hagg 2:10-19) - from the 24th day of the ninth month - consoles the church builders with the alms of God in the fertility of the land, and the fourth (Hagg 2:20-23) - from the same day - comforts Zerubbabel and all the people with the hope of the fulfillment of the Lord's promises to the house of David in the person of the contemporary prophet of David's descendant Zerubbabel. The Book itself repeatedly points to A. and his era (Hag 1:1, 3, 12–15; 2:2, 4, 10, 13, 14, 20, 23), with which all its denunciations, threats and prophecies are fully consistent, and external confirmation is available in the evidence of 1 Ezra 5:1–2; 6 14. And the language of scripture, in its grammatical and lexical structure, bears the features of the post-exilic period - with mixed Hebrew-Aramaic words and phrases. In its literary qualities, the Book is closer to prose than to poetry, and is enlivened only by questions (Hag 1:4,9; 2:3, 12, 13, 19), sometimes rhythm (Hag 1:6, 9, 10, 2:6, 8, 22) and the repetition of the favorite expression, turn your heart (Hag 1:5, 7; 2:15, 18). As a canonical scripture, the Book of A. was known to the wise Sirach (Sir 49:13; cf. Hag 2:23) and is suggested in Heb 12:26 (cf. Hag 2:6, 21). In the prophet’s speeches one can see brevity, simplicity and artlessness, but nevertheless his words are filled with the power of the Spirit of God. Here is A.’s remarkable prophecy about the Messiah, which especially strongly influenced the builders. I will shake heaven and earth, sea and land; And I will shake all nations, and the One desired by all nations will come, and I will fill this house with glory, says the Lord of hosts... The glory of this last church will be greater than the first, says the Lord of hosts, and in this place I will give peace (Hag 2:6–7, 9). See Popov V D, prof. The return of the Jews from Babylonian captivity and the first years of their life in Palestine before the arrival of Ezra Kyiv, 1905, Popovich G G, prof. The Book of the Prophet Haggai Kiev, 1913, Vinogradov N. I. The Book of the Prophet Haggai Sergiev Posad, 1914, Explanatory Bible T 7 St. Petersburg, 1910. AGGITA (m.b., born on a holiday) (2 Samuel 3:4; 1 Kings 1:5; 2:13; 1 Chronicles 3:2), from the wives of David; mother of Adonijah, his fourth son, born in Hebron. AGE (exiled, fugitive) (2 Samuel 23:11), father of Shammah, a Gararite, one of the brave men of King David. AGII (2Ezra 5:34), from the ministers at the church; his sons were among those who returned from captivity with Zerubbabel; in 1Ez 2:57 Hattil. LAMB (young lamb or kid) ( Lev 23:12, 18–20 ), a word used equally of young sheep and goats ( Ex 12:5 ). Jewish Law specifically dictates that the Passover sacrifice must be A. from sheep or goats. It also contains some special details regarding the age and properties of this A. (Exodus 12:5; Lev 22:27). The prophet presents Jesus Christ under the guise of A., led to the slaughter and silent before His shearers (Isaiah 53:7). The same expression was used by the Baptist John about the Lord Savior, when he saw Him coming to the work of public service to the human race (John 1:29-36). Allegorically, A. means purity, innocence, sinlessness, purity, meekness, and gentleness. The name Jesus Christ A. indicates His deepest humility, gentleness and meekness, but especially and predominantly it is applied to Him as the great propitiatory Sacrifice for the sins of the entire human race. Based on this, Scripture contains frequent references either to A. slain, or to the blood of A. (Rev 5:6 7:9, 14, 17). The words “lamb”, “lambs”, “sheep” are used in Scripture in an improper sense about other persons, for example: in general about members of the Church, about the apostles of Christ, about believers, but also about people of weak faith, the weak, sinners, etc. (Eze 34; Mt 10:16; Lk 10:3; Jn 10:11, 15–17) ANGNE BRANCHES, glory. (Lev 23:40), young shoots, shoots, branches of a flexible tree (like a willow, but larger); in Russian branches... river willows. AHOLIAB (tabernacle of God), glory. Eliab (Ex 31:6; 35:34; 36:1–3; 38:23), prince, son of Ahisamach, from the tribe of Dan; an artist chosen by God to assist in the construction of the tabernacle and its utensils and to instruct the workers who were to build it. AGRAV (2Ezra 5:29), of the church ministers; his sons were among those who returned from captivity with Zerubbabel; in 1Ezra 2:45 Hagaba; in Nehemiah 7:48 Hagava. AGRIPPA Mark-Julius (a person who at his birth causes pain, being born feet first), II (50–100), or Herod Agrippa II, son of Herod (Agrippa I) the persecutor (Acts 12:1), grandson of Herod Vel., who remained after the death of his father, under Claudius, 17 years old (41–54). He received the kingdom of Chalcis, then (instead) the tetrarchy of Philip and Lysanias with the title of king, and Nero (54–68) annexed several more regions. Porcius Festus, Felix's successor in ruling Judea, arrived in Caesarea, where A. also appeared along with his sister Veronica in order to congratulate Festus (Acts 25:13). In their mutual conversation, they, among other things, touched upon the matter of St. Paul, who was then in captivity in Caesarea. Fest's story about the miracles of the apostle aroused in A. a strong desire to see and listen to him. Festus, on the one hand, in order to satisfy the request of his noble visitors, and on the other, in order to better learn the main subject of the apostle’s complaints for reporting to Caesar, to whom the apostle presented them for consideration, ascended with a large retinue to the tribune and, surrounding himself with the main dignitaries of the city, ordered the prisoner to be brought. When the great apostle appeared before them, Festus, turning to A., pointed out the reasons why he demanded that Paul be brought, and thus gave the opportunity to the apostle himself. Pavel to present it to A. his job, which he did with unparalleled strength and eloquence. Festus could refute his evidence only by accusing him of insanity, but A., on whose conscience the ap. Although Paul made a very sharp, but at the same time strong impression, he uttered the following words: you are not convincing me to become a Christian (Acts 26:28) Ap. Paul concluded his speech with a most convincing appeal to the king; then the meeting dispersed, and nothing more is mentioned about A. in the book of Acts, except for one expression expressing his opinion (Acts 26:32) that this man could have been released if he had not demanded trial from Caesar. At the same time, the last uprising of the Jews against the Romans took place. A. was against him and left Jerusalem, and then, together with the governor of Syria, Cestius Gallus, even waged war against the rebels, helped Vespasian and was at the very capture of Jerusalem (in 70) by Titus, with whom he followed to Rome, where he died around 100, leaving no heirs; his possessions were transferred to the province of Syria. See Protasov N.D. prof. Saint Paul at the trial of Festus and Agrippa M, 1913 AGUR (joined to the assembly of the wise) (Proverbs 30:1), son of Jaca, a sage of Israel, famous for his sayings placed in ch. 30. These sayings show him to be a pious and at the same time thoughtful man, attentive to the phenomena of nature and human life. Some think that this name means Solomon, but Solomon had no reason to hide his name like that, and he, the richest king at that time on the whole earth, could not ask God for himself not to give him poverty or wealth. However, A.'s sayings, in their language and content, suggest a Solomon origin - See the book of Proverbs of Solomon. AD, eur. sheol (Gen 37:35; Num 16:30, 33; Ps 15:10, etc.), according to word derivation from Greek. means a place devoid of light. In Christian teaching, this name means spiritual prison, i.e. the state of spirits alienated by sin from the sight of God and the light and bliss united with it (Jude 6). The expression they saw open hell under their feet (3Mac 4:7) means: they were expecting imminent death. ADA (decoration), name of two wives: (Gen 4:19–21), first of Lamech's wives; mother of Jabal and Jubal; (Gen 36:2, 4), of the wives of Esau, the daughter of Elon the Hittite and the mother of Eliphaz. ADAD, glory (Job 42:17), the son of Barad, who cut off Midian in the land of Moabli, and the name of his city was Gethem; fourth (second after Job) king of Edom. ADADA (limit, border) (Joshua 15:22), a city in the tribe of Judah; supposedly in the south; in a place with this name now to the east. from Beersheba, near the Dead Sea, there are ruins. ADADRIMON, glory (Zechariah 12:11) - see Gadadrimmon. ADAIAH, ADAIAH (whom Jehovah adorned), name of 8 persons (2 Kings 22:1) Adaiah, the father of Jedidah, the mother of King Josiah of Judah, ( 1 Chronicles 6:41 ) Adaiah, a Levite, from the ancestors of Asaph, a famous singer of the time of David, a Gershonite, in 1 Chronicles 6:21 Iddo; ( 1 Chronicles 9:12 ) Adaiah the son of Jeroham; priest; lived in Jerusalem before the Babylonian captivity; ( Nehemiah 11:12 ) Adaiah the son of Jeroham; priest; lived in Jerusalem upon returning from captivity; ( 1 Chronicles 8:21 ) Adaiah, of the sons of Shimei, of the heads of the families of the tribe of Benjamin, who dwelt in Jerusalem; ( 1Ezra 10:29 ) Adaiah, (v. 39) Adaiah; from the sons of Baniah, who had foreign wives in the days of Ezra and Nehemiah, in 2 Ezra 9:30 Jedai, from the sons of Mani; ( Nehemiah 11:5 ) Adaiah, from the ancestors of Maaseiah, one of the heads of the descendants of Judah, who lived in Jerusalem after returning from captivity, ( 2 Chronicles 23:1 ) Adaiah, the father of Maaseiah, one of those captains of hundreds who were sent by the high priest Jehoiada to overthrow Queen Athaliah and crown Joash king. ADALIA (Esth 9:8), one of the ten sons of the Persian nobleman Haman, put to death by the Jews in Susa as a result of the decree of King Artaxerxes. ADAM (earthly, earthy) (Gen. 2:25), the name of the first man, the ancestor of all mankind (cf. Acts 17:26). On the sixth and last day of the creation of the world, man was created from the dust of the earth, in the image and likeness of God. The Lord God breathed into his face the breath of life, and man became a living soul, receiving dominion over the fish of the sea, and over the birds of the air, and over the beasts, and over every living thing that moves on the earth (Genesis 1:26-30; 2:16-20). For human habitation, the Lord God planted a paradise in the east in Eden, in which every tree grew from the ground, pleasant to the eye and good for food. The Garden of Eden was entrusted to the care of the first man to cultivate and maintain it. He was allowed to eat the fruit of every tree in the garden, except one, namely, from the tree of the knowledge of good and evil - on pain of death - it was forbidden to eat. As soon as the first man settled in this happy home, the Lord brought to him all the animals of the field and all the birds of the air that He had created, and A. gave them names expressing the properties of each of them. But for man there was no helper like him. And the Lord God caused the man to fall into a deep sleep; and when he fell asleep, he took one of his ribs.. And the Lord God created from the rib., a wife (“ishsha” - husband), and brought her to the man. And the man said: behold, this is bone of my bones and flesh of my flesh; she will be called woman, for she was taken from (her) husband... And they were both naked, Adam and his wife, and were not ashamed (Gen. 2:20–23, 25). It is unknown how long both remained in this blissful state of purity and innocence, being in love and communion with God. A. violated the commandment of God, carried away by his wife, who, seduced by the serpent, ate from the fruit of the tree of the knowledge of good and evil and seduced her husband to this. The first sign of sin was a feeling of shame, and then a futile attempt to hide from the face of the omnipresent and omniscient God walking around evening time in paradise. Called by God, they expressed fear and laid blame: A. - on the wife, and the wife - on the serpent. A terrible punishment - the curse of God - befell all those involved in this criminal matter, and in the person of the fallen ancestors - the entire human race; however, it was dissolved by the first promise (first gospel) about the Savior of the world, who will be born of a woman: the seed of the woman will bruise the head of the serpent (Gen. 3:15). After that, A. named his wife Eve, i.e. “life”, for she became the mother of all living. A. lived 930 years. A., as the apostle says (Rom. 5:14), is an image of the future (who is to come, that is, the Lord Jesus Christ). The first man is from the earth, earthy; the second person is the Lord from heaven (1 Cor 15:47). Just as in Adam all die, so in Christ all will be made alive (1 Cor 15:22). It should be noted that the history of A., with greater or lesser changes, is preserved in the traditions of almost all ancient peoples, especially Semitic ones. ADAM (earthly, earthy) (Joshua 3:16), the name of a city near Tzartan, in the tribe of Manasseh, mentioned on the occasion of the Israelites crossing the Jordan. ADAMA, ADMA (solid earth), name of two cities: ( Hos 11:8 ) Adam, ( Gen 10:19; 14:2 ) Admah, one of the cities of the valley of Siddim, destroyed by brimstone fire along with Sodom, Gomorrah and Zeboim (Zeboim); in the time of Abraham it was ruled by King Shinava (Gen. 14:2); ( Joshua 19:36 ) Adama, a fortified city in the tribe of Naphtali; now it is either El Dam-lie, between Tiberias and Mount Tabor, or Khir-bet-Adma on the right bank of the Jordan, a little below Lake Tiberias. ADAMANT, glory. – see Diamond. ADAM-NEKEV (land of ravines) (Joshua 19:33), the name of a city in the tribe of Naphtali; some distinguish between two cities, as in Slav.-. Arme and Nakev. ADAR (beautiful, glorious) (1 Ezra 6:15; Esther 3:7, 13), the 6th month of the civil and 12th sacred Jewish year, corresponding to the last part of our February and the first - March. This month celebrated the famous Jewish holiday of Purim and recalled the famous victory won by Judas Maccabee over the Syrian general Nicanor (1 Mac 7:43–49; 2 Mac 15:35–36). Every two years this month was repeated in the third year, i.e. was twice in one year, differing as A. the first and A. the second; in the latter case, the holiday of Purim was also celebrated twice, and the second time with special splendor. The reason for the repetition of month A. every third year was as follows: because 12 lunar months are only 354 days and 6 hours, then the Jews introduced the 13th month in their calendars, which they called Veadar, or the second A. (29 days, with 30 mostly A.), so that the lunar year became equal to the solar year (365 days, 5 hours 48 minutes 46 seconds). ADASA (1 Mac 7:40, 45), a village in the tribe of Judah, near Beth Oron and Gazira, where the Syrian commander Nicanor was defeated by Judah Maccabee (165–161 BC) and then mortally wounded. The Talmud says that it was the smallest city of the tribe of Judah, having only 50 houses. ADBEEL (Gen 25:13; 1 Chron 1:29), one of the 12 sons of Ishmael, the ancestor of the Ishmaelites. ADDA, ADDO, name of two persons (see also Iddo): ( 2 Chronicles 12:15 ) Adda, seer and writer, contemporary of Solomon and his successors - Rehoboam, Abijah and Jeroboam; continued the chronicle of the kings of Judah and Israel; ( Zechariah 1:1, 7 ) Addo, grandfather of the prophet. Zechariah. ADDAN - see Kherub-Addan-Immer. ADDAR (brilliant, glorious, i.e. God) (1 Chronicles 8:3), a Benjamite, from the sons of Bela; in Gen 46:21 Ard. ADDAR (brilliant, glorious, i.e. God) (Joshua 15:3), an area in the south of Palestine to Idumea, south of Akrabim and southwest. from Kadesh-barnea, in Numbers 34:4 Hazar-Addar. ADDI (2Ezra 9:31), some of his sons (or descendants) had foreign wives and sent them away with their children. ADDIA (Luke 3:28), son of Kosam and father of Melchi; mentioned in the genealogy of Jesus Christ; one of the closest ancestors of Shealtiel and Zerubbabel. ADDUS (2Ezra 5:34), from the sons of Solomon, who returned from the Babylonian captivity with Zerubbabel. ADER (strong, powerful) (1 Kings 11:14 ff.), Edomite, descendant of the kings of Edom. During the conquest of Idumea by David, he escaped from the beating of his house by Joab and fled to Egypt while still a minor. The pharaoh who reigned in Egypt at that time received him favorably, gave him maintenance and married him to his wife’s sister. His son, Genubat, lived in the Pharaoh's house along with his sons. After the death of David, A. left Egypt, took possession of part of Syria and from here made raids on the border lands of King Solomon, ruining and devastating them. ADER'S SON, glory. ( 1 Kings 15:18 ) – see Benhadad (1). ADIDA (1 Mac 12:38), a city on the west. tribe of Dan near Lydda. It is taken to be one with the city of Hadid (1Ezra 2:33). Nowadays there is the village of El-Hadid, 3.5 versts. to the east from Lydda. ADIIL, ADIEL (whom God adorned, endowed with some virtues), the name of three persons' ( 1 Chronicles 4:36 ) Adiel, a descendant of Simeon the son of Jacob; ( 1 Chronicles 27:25 ) Adiel, the father of Azmabeth, the ruler over the royal treasures of David; ( 1 Chronicles 9:12 ) Adiel, the father of Maasai, a priest from the line and descendants of Immer. ADIN (soft, gentle, pleasant) (1Ezra 2:15; Neh. 7:20; 10:16), from the heads of the generations who returned from Babylonian captivity with Zerubbabel. Some take his name in 1Ezra 2:15 to be the name of the area, because the words found in Neh 7:20 seem incredible, supposedly one person had 655 sons; but to this it should be noted that the terms “children” or “sons” in this and similar cases are generally used instead of “descendants”. ADINA (soft, gentle, beautiful) (1 Chronicles 11:42), son of Shiza, from the tribe of Reuben; one of the commanders of David's army. ADIFHAIM (double ornament) (Joshua 15:36), a city in the lowlands of the tribe of Judah. ADLAI (God is just) (1 Chronicles 27:29), father of Shaphat, chief ruler over David's flocks in the low country. ADMAPHAS (Persian, bestowed from above) (Esther 1:14), one of the seven chief nobles of Persia and Media under King Artaxerxes during the time of Esther and Mordecai. ADNA (pleasantness, fun), name of two persons: (2 Chronicles 17:14), military commander under King Jehoshaphat; he had 300 thousand excellent warriors; (1Ezra 10:30), during the time of Ezra and Nehemiah, a descendant of Pahath-Moab, who had a foreign wife. ADNAH (pleasantness, joy) (1 Chronicles 12:20), from the captains of Manasseh who went over to David when he returned to Ziklag. HELL'S GATES, glory. (Matthew 16:18), a figurative expression meaning all the power of the devil or death - see Gate. ADONAI (Gen 15:2, 8; 18:3, 30; Deut 3:24; 9:26; Josh 7:7; Judges 6:22; 16:28; 2 Sam 7:18–20, 22, 28; Ps 67–21; 72–28; Isa 7:7; 40:10; Hab. 3:19, etc.), the name of the Lord, often found in the books of the OT; means: Lord (my). Later Jews always say A. when they encounter in a text the name of God that is ineffable for them, which is usually pronounced “Jehovah.” ADONI-BEZEK (Lord of Bezek or Lord of Lightning) (Judges 1:4–7), name or title of one Canaanite king. Defeated, he fled from the troops of the tribe of Judah and Simeon after the death of Joshua. Many of the Canaanites and Perizzites died in this battle; A.-V. himself he fled, but was captured, and his thumbs and toes were cut off - so he accepted retribution for similar inhuman cruelty that he had once inflicted on 70 kings, who then collected the crumbs under his table. He was then brought to Jerusalem, where he died. ADONIVEZEK, glory. (Joshua 10:1) - see Adoni-zedek. ADONICAM (ruler over enemies, helper against enemies) (1Ezra 2:13; 8:13), head of a generation of 666 people (in Neh. 7:18 - 667; in 2Ezra 5:14 - 637) who returned from captivity with Zerubbabel. ADONIRAM (Adonai is high, the Lord on High) (1 Kings 4:6; 5:14), son of Abda; from the nobles in the times of David, Solomon and Rehoboam; was in charge of collecting taxes; during the collection of taxes, he was stoned by indignant Israelis; in 2 Samuel 20:24 Adoram. ADONISEDEK (Lord of righteousness), glorified. Adonibezek (Joshua 10:1ff.), Canaanite king in Jerusalem. Hearing what Joshua did to the cities of Jericho and Ai, he persuaded four other kings to join him and attack Gibeon. Joshua and his army hastened to the rescue and put the allied kings to flight. The Lord himself apparently helped the Israelis in this matter. As the enemy fled, large stones (hail) fell from the sky, from which he died in great numbers - more than from the sword of the Israelites. This victory was accompanied by a special sign. While pursuing the enemy, the day was approaching evening, and Joshua said before the Israelites: Stand, O sun, over Gibeon, and the moon over the valley of Aijalon! And the sun stood still, and the moon stood, while the people took revenge on their enemies (Joshua 10:12–13). The miraculous stopping of the solar and lunar movement over the Aijalon Valley testified firsthand to the presence of the Lord with the Israelites. A. and his allies hid in the cave of Makede, but they were soon kicked out of there and brought to Joshua. In the presence of all the men of Israel, gathered for this purpose, the latter commanded his leaders to step on their necks with their feet, saying that the Lord would do this to all the enemies of Israel; then Joshua killed them and hung them on five trees: they hung there until evening; then their bodies were removed and thrown into the same cave, and its opening was closed with large stones. ADONIA (good Adonai; Jehovah is the merciful Master, Jehovah is my Lord), the name of three persons: (2 Samuel 3:4, etc.), fourth son of David by Haggith. He was born in Hebron and after the death of his brothers, Amon and Absalom, he laid claim to his father's throne. Having prepared chariots, horsemen and 50 walkers, he consulted with Joab and the priest Abiathar about the best measures to carry out his enterprise. Bathsheba, Solomon’s mother, immediately notified the king about A.’s conspiracy, and Nathan confirmed her words. David swore before Bathsheba that her son Solomon would reign after him, and ordered that he be immediately and solemnly anointed and proclaimed king, which was performed by the priest Zadok with the sounds of trumpets and loud popular exclamations: long live King Solomon! (1 Kings 1:39) As soon as A. finished his feast, he heard the sounds of trumpets and the noise of the worried people. Jonathan told him everything that had happened. Then all those who were at the feast fled, and A. himself, fearing Solomon, went and grabbed the horns of the altar (1 Kings 1:50 ff.), which was considered a place protecting from violence (cf. Exodus 21:14). After the death of David A. convinced Bathsheba to ask Solomon, her son, who was now reigning, for permission to marry Abishag the Shunammite, one of the former wives of the elderly David. Solomon immediately understood the ambitious intentions of A. and his advisers. He realized that an ambitious man, having married the king’s widow, as an older brother, could easily again find a plausible pretext for laying claim to the royal throne, and this directly contradicted the clear command of God spoken by the Lord regarding David and, undoubtedly, his entire family (1 Chronicles 28:5), which is why Solomon ordered Vanya to kill A.; (2 Chronicles 17:8), from the Levites sent by the king of Judah Jehoshaphat to teach the people the Law in all the cities of the tribe of Judah; (Neh. 10:16), from the Levites in the days of Ezra and Nehemiah, who pledged to be faithful to God and not have kinship with foreigners. ADORAIM (two hills - upper and lower) (2 Chronicles 1:19), the name of two cities in the south of Judea, fortified by Rehoboam. After the Babylonian captivity, the upper one belonged to Idumea, it is taken as one with Adara (1 Mac 13:20). It is believed that this is the current village of Dura, 13 versts. to zap. from Hebron. ADRAAZAR (help of Hadad) (2 Samuel 8:3–12, etc.), king of Suva, probably named after the Syrian deity Hadad. Contemporary of David, one of the richest kings of Tzoba, or Suva. David had several wars with him, in one of which he captured 20 thousand foot soldiers and 700 horsemen, in addition to many war chariots. Another time, when A. entered into an alliance with the neighboring king, David again defeated him and took 22 thousand soldiers captive. Among the military booty were golden shields and a lot of silver and copper. After several years, A. and three other Syrian kings entered into an alliance to help the Ammonites against David, but the entire Syrian army was defeated by the Israelites under the command of Joab to the east. bank of the Jordan. In this battle, 40–50 thousand enemies were killed, after which they became David’s tributaries (2 Samuel 10:16–19; 1 Chronicles 18.3–10). ADRAMELECH (Assyrian glorious king), name of person and pagan deity: (2 Kings 19 37; Isa 37:38), the son of Sennacherib, king of Assyria, together with his brother Sharezer, killed his father when he (after the unfortunate campaign against Jerusalem) worshiped in the house of the idol Nisroch, his god. The cause of parricide is unknown. Then both brothers fled to the land of Ararat (Armenia), and Sennacherib’s son Asardan (Asargaddon) reigned in Assyria. Abydenus also reports the murder of Sennacherib by his son Abydenus (in the Chronicle of Eusebius). – See also Sharetser; (2 Kings 17:31), the deity of Sepharvaim, whom the inhabitants of Sepharvaim worshiped after moving to the cities of Samaria. It appears to have represented the sun, and another deity, Anamelech, represented the moon. The inhabitants of Separvaim sacrificed their children to these idols, burning them in fire. One might think that this was the famous idol Moloch. See Palmov M. S. Idolatry among the ancient Jews of St. Petersburg, 1897, pp. 345 ff. ADRAMITES (Acts 27:2), a seaside port in Moesia, in Asia Minor, at the foot of Mount Ida. In ancient times it was considered an important trading city; is now known under the name Edrimita or Idramita and lies at a distance of 100 versts to the north. from Smyrna. This city owned the ship on which the apostle was located. Paul, sent captive from Caesarea to Rome. ADRIATIC SEA, glory. The Adriatic abyss (Acts 27:27), here the ship with the apostle was located during the storm. Paul, sent to Rome. Nowadays, a huge bay lying between Italy on one side and Yugoslavia (the coast of Dalmatia) on the other is known under this name - the so-called. Venice Bay. At the time of the apostle, it is believed that this name meant the entire region of the Mediterranean Sea from Crete to Sicily with the inclusion of the Ionian Sea, where in the south. parts of the ship and crashed near Malta. ADRIEL (flock of God) (1 Samuel 18:19), son of Barzillai of Meholah, he married Merob (in 2 Samuel 21:8 erroneously Michal), daughter of Saul, with whom he had five sons. ADUIL (Tov 1:1), ancestor of Tobit, from the tribe of Naphtali. ADUMMIM (Joshua 15:7; 18:7), the name of a hill not far from Gilgal, at the entrance to the desert of Jericho. The name means "red" or "bloody", which is believed to be a reference to the frequent murders and robberies that took place near this hill. There is reason to think that this was the area indicated in the Savior’s parable about the Good Samaritan (Luke 10:30–36). Nowadays, the ruins of the city lying here are known under the name Qalaad-ed-Dem (i.e., the fortress of blood). - See Gelilof. AERMON, AERMON MOUNTAINS - see Hermon. AZAZ (mighty, i.e. God) (1 Chronicles 5:8), from the persons in the genealogy of the tribe of Reuben. AZAZIA (whom Jehovah strengthens or Jehovah is mighty), name of three persons: (1 Chronicles 27:20), father of Hosea, who was the chief ruler over the tribe of Ephraim under David; (1 Chronicles 15:21), under David, from the Levite singers who accompanied the Ark of the Covenant; (2 Chronicles 31:13), during the reign of Hezekiah, overseer of the people's offerings and donations to the church for the maintenance of the priests and Levites. AZAEL (whom God created), name of 4 persons: (1 Kings 19:15), king of Syria, contemporary of Ahaziah and Joram. When A. was still a servant of Benhadad, king of Syria, prophet. Elijah received a command from God to anoint him as the Syrian kingdom and at the same time Jehu as the king of Israel. Eleven years later, Benhadad, who lived in Damascus and became ill, instructed A. to take the royal gifts for the prophet. Elisha and ask him about the outcome of his illness. The prophet said that Benhadad’s illness was not fatal, but that he would still die soon, and then with tears he predicted to A. that he would take the throne of the king of Syria and cause many disasters to the children of Israel. A., who brought the king a favorable answer regarding his illness, strangled him the next day: he took a blanket, wet it with water, and laid it on his face, and he died (2 Kings 8:15). Then A. took the throne of Ben-hadad. The prophet's further predictions were fulfilled exactly. A. (in 842) was defeated by Shalmaneser at Mount Sanir (Hermon), but then recovered from defeat, tore the entire Trans-Jordan region from Israel, destroyed the Philimmite city of Gath, and only the last treasures of the Jerusalem Temple brought to him as a gift saved Judea from the pogrom, but Israel found deliverance from the Syrians only under the son of A. Benhadad III (see 2 Kings 13:5); (1 Chronicles 2:16), from the sons of David's sister, Zeruiah (Zeruiah); brother of David's commander Joab; ( 2 Chronicles 17:8 ), from the Levites sent by King Jehoshaphat to teach the people the Law in the cities of Judah; (2 Ezra 9:34), from those who had foreign wives and sent them away with their children. AZANIAH (whom God hears) (Neh. 10:9), Levite; the father of Jesus, one of those who attached seals to a written commitment to be faithful to God and not to enter into family ties with foreign women. AZAR (2Ezra 5:15), his sons (or descendants) returned from captivity with Zerubbabel. AZARIEL, AZARIEL (God's help, whom God helped), name of 6 persons: ( 1 Chronicles 12:6 ) Azariel, one of the brave warriors who went over to David at Ziklag; (1 Chronicles 25.18) Azariel, descendant of Heman; from the persons appointed under David to be among the singers; received the 11th lot in the order of service in the house of God; ( 1 Chronicles 27:22 ) Azariel son of Jeroham; leader of the tribe of Dan. ( Nehemiah 11:13 ) Azariel, of the priests - the descendants of Immer; father of Amashai, one of the men chosen by lot to live in Jerusalem after the captivity; ( Nehemiah 12:36 ) Azariel, one of the priestly sons who were present at the dedication of the wall of Jerusalem; ( 1Ezra 10:41 ) Azariel, from the persons who had foreign wives in the days of Ezra and Nehemiah. AZARIAH (Jehovah helped) (2 Kings 14:21), tenth king of Judah, son and heir of Amaziah; in 2 Chronicles 26:1 ff. Uzziah. He was a king in many respects of a godly life, but when he became strong, his heart became proud, and he became a criminal before the Lord God. A. entered the church of the Lord to burn incense on the incense altar, without being a priest. The priests opposed this. And Uzziah was angry, and in his hand he had a censer for incense... and behold, he had leprosy on his forehead; and he remained a leper until the day of his death, and lived in a separate house and was excommunicated from the house of the Lord (2 Kings 14:19-21). The name A. is used in the OT to designate at least 26 persons, in addition to the above. Here are the most remarkable of them: (Dan 1:6), from the youths of Babylon, companions of the prophet Daniel; in Babylon he was named after Abednego (v. 7); (2 Chronicles 26:17), the high priest in the days of A. (Uzziah), king of Judah, who, accompanied by 80 priests, denounced the king for daring to enter the sanctuary to lay incense on the altar of incense. This A. was a contemporary of the prophet. Isaiah, Amos and Jonah and, no doubt, witnessed the earthquake that occurred under King Uzziah ( Am 1:1 ; Zech 14:5 ); ( 1 Kings 4:2 ), son of Zadok the priest, during the reign of Solomon; (2 Chronicles 15:1ff.), son of Oded, prophet in the days of Asa, king of Judah. On the occasion of the glorious victory over Zarai, king of the Ethiopians, he, overwhelmed by the Spirit of God, convinced the king and the people to abandon idolatry and faithfully serve the true God. The king and people who followed his advice entered into a Covenant with God and swore an oath never to depart from Him, and God blessed them with long-lasting peace; (Tob 5:13), this is what the angel Raphael called himself, who accompanied Tobiah during his journey to Media; (1Mac 5:18), from the leaders of the Jews, left by Judas Maccabee to guard the Jews during his absence due to wars with various surrounding nations; (2 Chronicles 21:2, 4), two brothers, sons of Jehoshaphat, king of Judah, together with other brothers, inhumanly killed by their brother Jehoram, king of Judah; ( 1 Kings 4:5 ), son of Nathan: chief of the officers under Solomon; ( 2 Chronicles 31:10,13 ), a high priest of the house of Zadok in the days of King Hezekiah. For others with this name, see 10) 1 Chronicles 2:8; 11) 2:38–39; 12) 6.9; 13) Article 10; 14) Article 13; 15) 1Ride 7.1; 16) 1 Chronicles 6:36; 17) 2 Chronicles 23:1; 18 ) 28:12; 19) 29:12; 20) Jer 43:2 (see also Jezeniah); 21) 1Ezra 7:3, 2Ezra 8:1; 22) 2Ez 9:21; 23) Nehemiah 3:23; 24) 77 (in 2Ezra 5:8 Dawn); 25) 2Ride 9.43, 48; Nehemiah 8.7, 12:33; 26) Nehemiah 10:2. AZBUK (the devastation caused by Jehovah) (Neh. 3:16), the father of Nehemiah, the commander of the Bethzur semi-district, who repaired the walls of Jerusalem after the captivity. AZGAD (strong in happiness), name of two persons: (1Ezra 2:12, 8:12; Nehemiah 7:17), his descendants returned from captivity with Zerubbabel and Ezra: in 2Ezra 5:13 Apge; (glor. Neh. 10:15), from the persons who gave written testimony to be faithful to God in the days of Ezra and Nehemiah; in Russian Azgar. AZEKAH (newly cultivated field) (Joshua 10.10–11; 15:35), a place in the lowlands of the tribe of Judah, 15–18 versts. to the east from Bethlehem and south of Jerusalem. Until this place, Joshua pursued the Canaanites in a war with Adonizedek and his allies, whose troops were miraculously destroyed by a hail of stones from heaven: near this city the Philistine troops encamped before the single combat between David and Goliath (1 Samuel 17:1). The city was fortified by Rehoboam upon the division of the kingdoms (2 Chronicles 11:9) and existed during the invasion of Nebuchadnezzar; he is also mentioned upon the return of the Jews from captivity (Nehemiah 11:30). It is believed to be in Tel Zachariah, to the north-west. from Succoth A3EL (departure, separation) (1 Samuel 20:19), a stone, and m.b., and a pile of stones near Gibeah Benjamin, between Ramah and Nob, where Jonathan made a secret meeting with David, when the latter fled from the court of Saul and where these two friends parted. AZZAN (mighty, i.e. God) (Numbers 34:26), father of Phaltiel, appointed from the tribe of Issachar along with the princes of other tribes to divide the Promised Land among the Israelites. AZIEL (the power of God) (1 Chronicles 15:20), from the Levites who took part in singing the Psalter in a thin voice when, in the days of David, the Ark of the Covenant was carried from the house of Abeddar to Jerusalem, to the newly built tabernacle. In Art. 18 this name is read more fully: Jaaziel. AZINAN (2Ezra 5:15), his sons (or descendants) returned from captivity with Zerubbabel. AZISA (mighty, i.e. God) (1Ezra 10:27), from the sons of Zaffu, who married foreign women in captivity, in 2Ezra 9.28 Zeralia, from the sons of Zamoth. AZMAVET, AZMAVEF (strong even to death), name of 4 persons: ( 2 Samuel 23:31 ) Azmabeth, a Barhumite; of the brave soldiers of David, in 1 Chronicles 11:33 Azmabeth, a Bacharumite; ( 1 Chronicles 8:36 ) Azmabeth, of the sons of Joiadda (Jaera); descendant of Saul; (1 Chronicles 12:3) Azmabeth, the father of Ezeel and Pelet, skilled archers who came to David at Ziklag; ( 1 Chronicles 27:25 ) Azmabeth the son of Adiel; was placed in charge of the king's treasures in the days of David. AZMABETH (1Ezra 2:24), AZMABETH (Nehemiah 12:29), a city in the tribe of Judah or Benjamin near Jerusalem, also called Beth-Azmabeth (1Ezra 7:28) and Bethesmon (2Ezra 5:18). Forty-two of its inhabitants, called natives of Azmabeth, were among the persons who returned with Zerubbabel from the Babylonian captivity; some of them, the sons of singers, had their own villages near A. and were present at the consecration of the Jerusalem wall (Neh. 12:29). A. is identified with Khizmekh, a village in the mountainous part of the tribe of Benjamin, to the southeast. from Jeba (Geva). AZNOTH-TABOR (tops of Tabor) (Joshua 19:34), a city to the south. border of the tribe of Naphtali, the northernmost. from twelve tribes. Its connection with Mount Tabor, which lies to the south. border of the tribe of Zebulun seems not entirely clear. Eusebius believes that it was Azanoth, near Diokesarea (or Sepphoris), but such an opinion is not entirely plausible. AZOR (helper) (Matt 1:13–14), son of Eliakim and father of Zadok; mentioned in the genealogy of Jesus Christ. AZOT (fortified place), name of the city and mountain: (Joshua 11:22; 13:3; 15–47; Judges 1:18), from the five main cities of the Philistines, to the east. coast of the Mediterranean Sea (but more than an hour's journey from the latter), between Akron and Ascalon, 23–30 versts. to the north from Gaza. Here was the Church of Dagon, where the Philistines placed the Ark of the Covenant. A. was destroyed several times (2 Chronicles 26:6, Isaiah 20:1). In 1 Mac 14:34; 16:10 mentions the region of A. with the exact distribution of its limits not known. Here Judas Maccabee in 163 BC destroyed the altars and burned the carved images of the gods, and Jonathan destroyed the entire city with fire along with the church of Dagon (5:68; 10:84; 11:4). Under Alexander Iannaeus, the city belonged to the Jewish possessions (I. Flavius. Antiquities XIII, 15, 4), but Pompey returned his freedom (ibid. XIV, 4, 4; Jewish War I, 7, 7). Only Gabinius restored it from ruins (in 55 BC) (Antiquities XIV, 5, 3; Jewish War I, 8, 4) Then A. (apparently with other coastal cities) was under the rule of Herod the Great, after whose death it passed to his sister Salome (Antiquities XVII, 8, 1; 11, 4; Jewish War II, 6, 3). Apparently, in A. Judaism constituted a significant and influential part of the population, which is why Vespasian, during the Jewish War, considered it necessary to occupy the city with a military garrison (Jewish War IV, 3, 2). Christianity was planted in A. even under the apostles: it probably began with the apostle. Philip (Acts 8:40). Subsequently there were bishops here. Nowadays there is a small village called Yezdud, between Gaza and Jaffa, 4.5 versts. from the shores of the Mediterranean Sea; there are now up to 1500–1800 inhabitants; (1Mac 9:15), mountain, m.b., near the city of A.; before her, Judas Maccabee pursued the Syrians and died here in battle with the enemy. AZRIEL (God's help), name of three persons: (Jer 36:26), the father of Seraiah, one of the noble persons whom Jehoiakim, king of Judah, ordered to take into custody the scribe Baruch and the prophet. Jeremiah; (1 Chronicles 5:24), from the heads of the generations of the half-tribe of Manasseh, who lived beyond the Jordan, from Bashan to Mount Hermon; (1 Chronicles 27:19), the father of Jerimoth, who was appointed by David as chief ruler over the tribe of Naphtali. AZRIKAM (help against the enemy), name of 4 persons: ( 1 Chronicles 3:23 ), from the sons of Nearia; descendant of Solomon; (1 Chronicles 8:38; 9:44), firstborn of Acela; descendant of Jonathan; (1 Chronicles 9:14), Levite; from the ancestors of Shemaiah, who lived in Jerusalem; (2 Chronicles 28:7), commander of the palace of the Jewish king Ahaz; killed by the Ephraimite Zichri. AZUWA (ruins), name of two persons: (1 Kings 22:42), daughter of Salail (Salail), mother of the Jewish king Jehoshaphat; (1 Chronicles 2:18–19), wife of Caleb, son of Hezrom. AZUR (assistant), name of three persons: (Jer 28:1), father of the false prophet Hananiah; (Eze 11:1), father of Jazania, one of the wicked princes of Israel; ( Nehemiah 10:17 ), under Nehemiah, of the persons who put the seal on the obligation to be faithful to God. AIA, AYA (bird of prey, kite, hawk), name of two persons: ( Gen 36:24 ) Aijah, of the sons of Zibeon, the uncle of Esau's wife, Olivemah; (2 Samuel 3:7; 21:8) Aiah, father of Rizpah, Saul's concubine AIALON (valley of gazelles), famous. Ailon, Ealon, Elon, the name of two cities: (Joshua 19:42; 21:24; 2 Chr. 28:18), to the southwest. from Gibeon, on the border of the tribes of Dan, Ephraim and Benjamin; belonged to the tribe of Dan. Nearby is the Valley of Aijalon, memorable for the miracle of Joshua (Joshua 10:12). Now known under the new name Yyalo and lies 20 miles away. from Jerusalem, to the north. from the road to Jaffa, has a considerable width, is cultivated and sown with wheat and barley; (Judges 12:12), glory. Elim, in the land of Zebulun; Judge Elon was buried here. AIAF (heap of stones) (Isaiah 10:28), a city in the tribe of Benjamin (probably Ai); mentioned in the description of Sennacherib's invasion of Jerusalem. – See Guy (1). AIDIA (2 Ezra 9:27), from the sons of El, who had foreign wives and sent them away with children, under Ezra and Nehemiah; in 1Ezra 10:26 Elijah, one of the sons of Elam. AIY, glory. (2 Kings 17:24) - see Abba. AILON, glory. - see Aialon. AIN (eye, source), name of two cities: (Joshua 15:32), initially in the tribe of Judah, and then was ceded to the tribe of Simeon (1 Chr. 4:32) and given to the Levites, the sons of Aaron. According to Eusebius, it was located 4 miles (5.5 versts) south of Hebron. In Joshua 6:59 Ashan, the difference supposedly arose from the confusion of Hebrew letters similar in the Hebrew alphabet; (Numbers 34:11), in the north. Palestine, near the city of Ribla. CALM (scented reed, incense reed), an incense plant that was part of the sacred ointment (Exodus 30:23) and powder for sacred incense (Isaiah 43:24). He grew up in the Engedd gardens of Solomon (Song 4:14), but was not native, but was brought from a distant country (Jer 6:20), namely from Dan and Javan from Uzal (Ezek 27:49), i.e. from the Houthis, who lived on the Arabian coast of the Persian Gulf, where the ancient country of Sawa was located. This is A. water (Acorus calamus) - an aromatic perennial herb with a long and thick cylindrical rhizome. In medicine, the latter is used to stimulate digestion under the name “aris root” (Rhizoma calami), which, in addition to the bitter substance acorin, contains 1.3–2% of aromatic bitter, yellow or brown essential oil, starch, salts, tannins and dyes. In the East, butterfly root is used for incense, and in Turkey a special buttermilk jam is prepared, which is also considered a preventive remedy against infectious diseases. – See Incense reed. AIST, glory. (from Greek) erodia (Jer 8:7), actually a heron; a migratory marsh bird (Ciconia, Grallatores) like a crane, only larger than it, from the order of long-legged, with large wings (cf. Zech 5:9), feeds on insects and frogs, in Lev 11:19 it is classified as unclean birds. A. has long legs, with which it tears off its food in swamps and places rich in water. The bird's beak is designed so that it can easily hold slippery prey in it. It makes its nests in trees (Ps 103:17, spruce is a stork’s home, or, in glory, a herod’s home), and sometimes on high, dilapidated towers A.'s character is distinguished by tenderness and love, this is especially noticeable in young birds in relation to old ones. At the beginning of autumn, A. fly away from Palestine to a hot climate (mainly to inland Africa), as this is somehow indicated in Jeremiah 8:7 (the stork under the sky knows its specific times), and in the spring they return again and settle in their nests. At the same time, one often sees the following touching sight: when one or another of the old storks weakens from a long flight, the young ones put him on their backs and thus fly with him. A. has long been an expressive emblem of special love and affection for children, and was even called a loving, pious bird among the Jews (Hasidim) and the ancient Romans (avis pia). White, or domestic (ciconia alba), and black (ciconia nigra) A. (the latter avoid dwellings and nest exclusively in trees; cf. Ps 104:16-17) are found in abundance in Palestine wherever there are swampy and generally abundant water areas, for example. in the lower reaches of the Jordan and in the marshy mouths of streams flowing into the Mediterranean Sea. AKAN (discerning) (Gen 36:27; 1 Chron 1:42), from the sons of Ezer (Yetzer), a Horite; his descendants gave their name to one camp in the desert: Bene-Jaakan (Numbers 33:31–32). ACATAN (2Ezra 8:38), father of John, from the descendants of Astaf, who came out of Babylon with Ezra; in 1Ezra 8 12 Gakkatan, father of Johanan, from the descendants of Azgad. ACACIA - see Shittim tree. AKBOS (2Ezra 5:38), the priest whose sons returned from captivity with Zerubbabel, in 1Ezra 2:61 Hakkotz. AKELDAMA (Aramaic field or village of blood) (only in Acts 1:19), the name of a part of the land purchased for 30 pieces of silver received by Judas for the tradition of the Savior and returned by him again to the Jewish high priests, who, considering it impermissible to invest them in the church treasury (for this is the price of blood), bought a potter's land with them for the burial of strangers (Matthew 27:7). This is where Aramaic comes from. its name is A. This place was located in the southeast. valley of Hinnom, south of Zion, and was originally called the potter's land, because. delivered a famous type of clay suitable for pottery production, now Gakk-El-Damm, to the west of Jerusalem. A. served as a burial place until a relatively late time. Back in the 7th century. Armenian Christians living in Jerusalem were buried here. In the Middle Ages, it was believed that the soil taken from this field had the special property of decomposing the bodies of the dead within a few days, so whole ships of Akeldam soil were brought to the cemeteries of the city of Pisa in Italy. In A. to this day there is a dilapidated stone building with an arched roof, deeply rooted in the ground, but without any exit. According to some, in ancient times it served as a tomb for strange burials. This ancient monument is visible from afar, and, as it seems, it is partly ancient and partly new. AQILA (eagle) (Acts 18:2, etc.), a Jew originally from Pontus, in Asia Minor Expelled from Rome by decree (49–50) of Emperor Claudius (41–54), ordering all Jews to leave this city, he and his wife Priscilla arrived in Corinth and lived there during the first visit to this city by the apostle. Paul (Acts 18:1), engaged in skin-making (making tents, tents). Ap. Upon arrival in Corinth, Paul was hospitably received in the house of A., who, together with his wife, accompanied the apostle from Corinth to Ephesus. In general, this couple has repeatedly provided assistance. Paul received important services, and there was a close friendship between her and the latter (Rom. 16:3–4). The house of A. and Priscilla in Corinth, Ephesus, and Rome was a home church in which believers gathered for worship (1 Cor 16:19). Prof. Harnack put forward a fantastic hypothesis that the Epistle to the Hebrews was written by A. and Priscilla, and even mainly by the second. Nothing is known about A.'s further fate. The Greek menology says only that he was beheaded, but the Latin martyrology indicates their commemoration on June 8. In the Orthodox Church, both are commemorated on July 14th. AKIFON (good brother) (Judph 8:1), son of Elijah; from the ancestors of Judith; tribe of Simeon. AKKAB (2Ezra 5:30), from the church ministers; his sons (or descendants) returned from captivity with Zerubbabel; in 1Ezra 2:46 Hagav. AKKAD, glory. Arhad (Gen. 10:10), a fortress or city built by Nimrod in the land of Shinar, or Babylonia; then this name meant Sev. Babylonia, inhabited by Semites who had a center in Sippar Haggad - the city of the sun god Shamash with the church of Ebabbar, “the house of the radiant” (now the hill of Abu Habba). EKKARON (1 Samuel 6:16), EKRON (Joshua 13:3; 15:11; Judges 1:18) (uprooting), Philistine region and city: originally belonged to the tribe of Judah, and then to Dan. The ancient inhabitants of A., the Philistines, owned it for a long time, after which it was taken by Judah. The fall of the city, once one of the richest among the cities of the Philistines, was predicted by the prophets Zephaniah (Zeph 2:4) and Zechariah (Zechariah 9:5, 7). From here the Ark of the Covenant was sent on the road to Bethshemesh. There are indications in Scripture that it was under the rule of the Philistines even in the times of David (1 Sam. 17:52), Ahaziah (2 Kings 1:2, 3, 6), Uzziah (Am 1:8) and Josiah (Jer 25:20). During the time of the prophet. Elijah, the main pagan deity of A. was revered by Beelzebub (god of flies). This city is mentioned in 1 Mac 10:89 and was still in existence in the time of Eusebius. It is often mentioned during the Crusades. Currently, on the site of A. is the small village of Akir, and to this day, among the plowed fields, piles of ruins of the once famous city are visible. This area lies 1.5 hours south of Ramah and howl, from Jamnia. ACCO (sandy and hot by the sun) (Judgment 1:31), now A., or Acre, or - due to its connection with the Knights of John (in honor of John the Baptist) - Saint-Jean d'Acre (i.e. the city of St. John of Acre), or Ptolemais (named so by Ptolemy Latour in 103 BC); a seaside city on the Gulf of Acre, opposite Mount Carmel, at a distance of about 45 miles from Tire. A. was in the area reserved for the tribe of Asher, and was one of the cities from which the Jews could not drive the Canaanites out. Even today, Acre is considered the most fortified place in Palestine. This city is mentioned in Acts 21:7 under the name of Ptolemais. The population (from 5,000 to 10,000 people) consists predominantly of Jews. There are a lot of ancient remains in this city. Back at the beginning of the 19th century. here were found many ruins of various buildings, undoubtedly built in ancient times, and especially fragments of doors, columns, etc. These ruins are now being used for the construction of new buildings, and all the monuments of ancient greatness are gradually disappearing every year. Acre was considered a famous city during the Crusades. In 1799, under the command of Sidney Smith, she successfully withstood the siege of Napoleon's French army. There is an ancient cathedral and an Orthodox bishop there. The Acre Plain is considered one of the most fertile in Palestine. There are many gardens and olive groves in the neighborhood. But the climate here is considered not entirely healthy, and the harbor is considered shallow and unsafe. An ancient legend says that the art of making glass was accidentally discovered by several Sidonian sailors near Acre. AKKOS (1 Mac 8:17), father of John and grandfather of Eupolemus; the latter was sent by Judas Maccabee to Rome to conclude a friendly alliance. AKKUB, AKKUV (insidious), name of 5 persons: ( 1 Chronicles 3:24 ) Akkub, the fourth son of Elioe; from the descendants of Zerubbabel; ( 1 Chronicles 9:17 ) Akkub, of the porters at the gates of the king's court; ( 1Ezra 2:42 ; Neh. 7:45 ) Akub, from the gatekeepers of the church, his sons returned from captivity with Zerubbabel: in 2Ezra 5:28 Akub; ( 1Ezra 2:45 ) Akkub, of the Nethinites, his sons returned from captivity with Zerubbabel; ( Nehemiah 8:7 ) Akkub, of the persons to whom the command was given under Ezra to explain the book of the Law to the people; in 2Ezra 9:48 Jacob. AKRAVIM (Num. 34:4; Judges 1:36), THE AKRABIM HIGHWAY (Joshua 15:3), is located between the Dead Sea and the Desert of Sin, separates Palestine from Stony Arabia and consists of a series of rocks and underwater cliffs. Judging by the name A., meaning “scorpions,” one might think that scorpions were found here, which are still found in abundance. In 1 Mac 5:3 the region or province in Idumea to the southeast. the border of Judea, where A. V. is located; here Judas Maccabee defeated the Edomites. – See also Dead Sea. ACRIDS (Matt 3:4; Mark 1:6), a genus of locusts on which John the Baptist fed in the desert (cf. Horns). The locust, according to the Law of Moses, was considered a clean animal and belonged to the category of winged reptiles, walking on four legs, which have shins above the legs to jump on the ground (Lev 11:20–22). Locusts are even now eaten in many eastern countries, and this food is considered very good, especially if it is skillfully prepared. The same Greek word is used in Rev. 9:3, 7 (in Slavic Prusi; in Russian locust) to designate a terrible and countless army in the last times of the Antichrist - See Locust. AKUD (2Ezra 5:30) and AKUTH (v. 31), of the church ministers, their sons returned from captivity with Zerubbabel. ALABASTER (Matthew 26:7, Mark 14:3; Luke 7:37), alabaster, a type of white or red fine-grained dense stone made of gypsum, suitable for good polishing: various products were made from it. It got its name from the Alabaster Mountain and the city in Thebes, Egypt (now Mount St. Anthony). Egyptian drogists still use alabaster vessels to store medicines and incense. The ancients used alabaster for various products, making vases, urns, bottles, flasks, etc. from it. Alabaster vessels or jars were especially used for storing perfumes and fragrant ointments, for which they used bottles with a long and narrow neck and sealed them tightly. The expression breaking the vessel (Mark 14:3) apparently only means that the woman (who came to Simon’s house with an alabaster vessel of precious ointment, which she poured on the Savior’s head) opened it by breaking and breaking off the neck. Since the myrrh contained in such vessels was sometimes too expensive, such vessels were not uncorked, but were supposed to emit a fragrance through their porous walls. M.b., it was precisely as a result of this that some reproached the woman who, in reverent love for the Lord, opened her alabaster vessel and poured all the precious liquid on His head, although its fragrance would have been enough for many years. ALAMELECH (royal oak) (Joshua 19:26), border city in the inheritance of the tribe of Asher ALAMOTH (Ps. 45:1), a musical instrument among the Jews and a certain tune in a thin voice (cf. 1 Chr. 15:20). ALBA (untruth) (Gen. 36:40), from the elders of Esau. ALBAN (unrighteousness) (Gen. 36:23), ALEAN (1 Chron. 1:40), from the sons of the elder Shobal the Horite, in the land of Edom. ALEXANDER (helper of people), name of 8 persons: (1 Mac 1:1) A. the Great, Macedonian king (336–323 BC), son of Philip II (born July 21, 356, died June 11, 323), the greatest of the ancient conquerors, who crushed the ancient Eastern world and spread Greek culture in it, which in turn was subject to Eastern (in particular, religious) influences, which began to penetrate into the Greco-Roman sphere. The Greek element, in its fusion with the eastern, formed Hellenism, which determined the further development of Judaism in Palestine and the Diaspora, served as the basis for the spread of Christianity and created Byzantium. In Scripture, the kingdom of A. Macedonian is symbolically depicted in various visions of the prophet. Daniel, somehow: in a huge image, seen in a dream by King Nebuchadnezzar (Dan 2:32–39); in the vision of four great beasts (Dan 7:6), in the vision of a ram with two horns and a goat with one horn, from which four horns later grew (Dan 8:5–8); ( 1 Mac 10:1; 11:1 ) A. Bala, son of Antiochus IV Epiphanes; having entered into a struggle with Demetrius Sotir for the Syrian throne, he entered (in 153 BC) into an alliance with Jonathan, brother of Judah Maccabee, and, becoming the eleventh king of Syria, ruled for five years (150–145); was defeated by his father-in-law Ptolemy of Egypt, fled to Arabia and was killed there; (Mark 15:21), son of that Simon of Cyrene, who was forced to carry the Cross of Christ to Calvary; (Acts 4:6), a person from the high priestly family: together with other high priests in the Sanhedrin, he took part in the trial of the apostles Peter and John on the occasion of their miraculous healing of a lame man; (Acts 19:33), a Jew in Ephesus who took a prominent part in the dispute between St. Paul and the residents of Ephesus on the occasion of the indignation of Demetrius the silversmith and tried to calm the popular unrest, although unsuccessfully; (1 Timothy 1:20), he and Hymenaeus represent such apostates who, having rejected a good conscience, fell from the faith and gave themselves over to blasphemy; (2 Tim 4:14), a coppersmith who caused a lot of harm to the ap. Paul in the work of his apostolic ministry; A. Iannaeus, third son of John Hyrcanus, grandson of Simon Maccabee, brother and successor of Aristobulus; as king of the Jews and high priest (103–76 BC) he spent almost his entire 27-year reign in internal and external wars, mostly caused by himself and not always happy for him, although he significantly expanded the Jewish possessions even in comparison with their increases under John Hyrcanus. A. Iannaeus was in mutual hatred with the Pharisees (I. Flavius. Antiquities XIII, 12–15; Jewish War I, 4) [not mentioned in Scripture. – Ed.]. ALEXANDRA (Heb. Salome or Salma), the wife of the brothers of the kings Aristobulus I (104-103 BC) and Alexander Iannaeus (103-76), after the death of the second she herself became the ruler of Judea (76-67), and she especially favored the Pharisees, despite the enmity of her second husband towards them (I. Flavius. Antiquities XIII, 16; Jewish War I, 5) [not mentioned in Scripture. – Ed.]. ALEXANDRIANS (Acts 6:9), Jews from Alexandria, who were present in Jerusalem when Stephen preached there; there they had for themselves a synagogue called the synagogue of the Libertines and Cyreneans and Alexandrians. M.b., the Libertines and Cyreneans performed divine services in the synagogue together with them, and perhaps, each group had its own separate synagogue. ALEXANDRIA (Acts 18:24; 27:6), a famous city founded by Alexander the Great. in Egypt in 332 BC and named after him. It was located on a promontory jutting out into the Mediterranean Sea, and between this latter and Lake Mareotis - more south than the present city of the same name. Ancient Africa was at one time a center of science and scientific knowledge; it rivaled Rome in space and was once considered the first commercial city on earth. Historians report that the free population of Armenia exceeded 300 thousand people and that at the same time it had the same number of slaves. Its former splendor can be judged by the ruins of ancient streets, fragments of columns, obelisks and churches. After the death of Alexander Vel. it became the capital of Egypt and was for 292 years the residence of the Ptolemies, who decorated the city with numerous elegant buildings and provided it with a library consisting of 700 thousand volumes and burned in the 7th century. Arabs; its librarian, Dmitry Phalerean, is named in a letter from Aristeas as the person who prompted King Ptolemy II Philadelphus (283–247 BC) to take measures to translate the Jewish Law into Greek. language for this library. A. was also famous for its lighthouse, built on the island of Pharos. From the days of the apostles until the Arab invasion, it was under the dominion of Rome. Since A. was a huge market for the sale of, among other things, wheat, the centurion who observed the ap. Paul, during his journey as a prisoner to Rome, soon found an Alexandrian ship loaded with wheat and heading to Italy. Some of Archdeacon Stephen's persecutors were from this city. A resident of this city was the eloquent Apollo. Clement and Origen lived here - famous Christian teachers, but also Arius, the founder of the Arian heresy. The Greek, or Alexandrian, translation of the Bible, called the LXX translation (70 interpreters), was made here. Many Jews lived in A. According to I. Flavius, already at the founding of the city they had equal rights with the Hellenes (Jewish War II, 18, 7, Against Apion II, 4), and under the successors of Alexander the Great. (“diadokhah”) had their own special quarter in order to lead a pure life without mixing with the pagans; it was the fourth quarter, called "delta". According to Philo (Against Flaccus, 8), while there were five city districts, designated by the first five letters of the Greek alphabet, two were known under the name “Jewish”, as being predominantly inhabited by them. There were many synagogues there, of which one, the largest, was in the form of a basilica, and in Jerusalem the Alexandrians maintained their own synagogue, as evidenced by both Acts 6:9 and rabbinic sources (Tosefta Metalla 3, Jerusalem Metalla 376). The Jews of Alexandria formed a special community with presbyters and abbots at their head, but the ruler was the ethnarch, who was replaced in 11 AD under Augustus by the “herui,” i.e. council of elders numbering 70 (more precisely 71). The Jews played a prominent role in Egypt under the Ptolemies, and under the Romans, they reached the position of alabarch, i.e., probably the highest customs commander; These were Philo's brother Alexander, who was the trustee of Antonia, the mother of Emperor Claudius, and later a certain Demetrius. Nevertheless, the mutual relations between the Alexandrian Jews and the pagan population were hostile. They were persecuted here under Caligula (from 38) with the active assistance of the prefect of Egypt Avillius Flaccus during the uprisings under Vespasian and under Trajan; under the latter, the city was even partially devastated. The Alexandrian Jews also had their own holidays: 1) on the occasion of their deliverance from elephants, which they allegedly wanted to trample under Ptolemy VII Physcon (145–116 AD) (I. Flavius. Against Apion II, 5; 3 Mac 5:1–6:36), although in the latter case this event dates back to the time of Ptolemy IV Philopator (221–225/4 AD). BC), and 2) regarding the translation of the Law into Greek (Philo. Life of Moses II, 7). The newest A. was built on the ruins of an ancient city; it serves only as the port of the city of Cairo, in which goods are exchanged. Located at a distance of 120–190 versts to the north-west. from Cairo and serves as a base for many European merchants. Its population is about 40–50 thousand people. ALECTOR, sir. - see Rooster. ALEMETH (youth), name of two persons: ( 1 Chronicles 7:8 ), from the sons of Becher the son of Benjamin; (1 Chronicles 8:36), son of Joiadda (in 9–42 Jaera), a descendant of Saul's son Jonathan. ALEMA ( 1 Mac 5:26 ), from the great and fortified cities of Gilead. ALCIM (strong, brave) (1 Mac 7:5 ff., 9:1 ff.), an unworthy Jewish high priest (161–159 BC), during the time of the Maccabees, he slandered Judas Maccabee before the Syrian king Dmitry Sotir and thereby caused many disasters to the Jews. He died in severe torment: while, due to his close relationship with the Greeks, he ordered the stone barrier in the Jerusalem Temple that separated the inner porch from the pagan courtyard to be broken, he suffered a strong blow and could not utter a single word (1 Mac 9:54-57). ALLEMETH (refuge) (1 Chronicles 6:60), a priestly city in the tribe of Benjamin; probably the same as Almon (Joshua 21:18). The area in which this city was located is now considered identical with Almit to the north-west of Jerusalem. HALLELUIAH (Rev. 19:1, etc.), a Hebrew word meaning: praise God. This word was a general exclamation of joy and praise in Jewish worship: it begins and concludes some of the psalms, for example. Ps 110–118. St. John the Theologian, in a solemn heavenly hymn, sung by an angel who descended from heaven, after a prophetic image of the righteous judgment of God over Babylon, heard, as it were, the voice of mighty thunderclaps saying: Hallelujah! for the Lord God Almighty reigns (Rev 19:6). The hymn sung by the Lord together with the apostles after the Last Supper (Matthew 26:30) was, apparently, also one of the psalms of praise. This song is still used in the worship of the Christian Church. ALLOM (2Ezra 5:34), of the sons of Solomon's servants, his descendants returned from captivity with Zerubbabel; in 1Ezra 2:57 Amii, in Nehemiah 7:59 Amon. ALLON (oak) (1 Chronicles 4:37), grandfather of Ziza, one of the leaders of the Simeonites (during the reign of Hezekiah), who attacked the peaceful shepherds of Gerar and beat them. DIAMOND, glory. Adamant, Jaspis (Ex 28:18; Eze 3:9), the third precious stone in the second row of stones of the high priest's breastplate of judgment; the hardest and most valuable of the precious stones found mainly in the East. India and Brazil. A. completely transparent is usually called A. first water. A. is mentioned among the precious stones of the king of Tyre (Eze 28:13). In Jeremiah 17:1, the mark of Judah's sin with a diamond point expresses the depth and indelibility of that sin. ALMODAD (Genesis 10:26; 1 Chronicles 1:20), the firstborn of Joktan, the second son of Eber, the ancestor of one of the tribes that lived in happy Arabia. ALMON (Joshua 21:18) - see Allemeth. ALMON-DIVLATHAIM (hidden place) (Num 33:46–47), from the last camps of the Israelites in the wilderness, apparently identical with Beth-Divlathaim (Jer 48:22). ALNATHAN ( 2Ezra 8:43 ), one of the rulers and scholars in Babylon in the days of Ezra; in 1Ezra 8:16 Elnathan. ALOY, glory. aloe, stacti (Aloe tournef), a genus of plants from the lily family, numbering up to 86 species, most of which are of African origin. It contains perennial herbs, shrubs and even trees with a straight simple or forked trunk, often reaching up to 20 (even 40) m in height; The leaves are fleshy, the fruits are a three-lobed capsule with a mass of seeds. The main value of this plant is the bitter juice, which is filled with prismatic thin-walled bags located in the vascular bundles of leaves at the border between the upper thin green layer of the leaf and the mucous tissue lying behind this layer. This juice has long been used for various medical purposes, but was also used to anoint the bodies of the dead. At the burial of the Lord Jesus Christ, Nicodemus brought a composition of myrrh and aloes, about a hundred liters (John 19:39). A. has a very pungent and fragrant smell and therefore is used by all eastern peoples as the most precious incense for smoking. The ancient Jews fumigated rooms with aromatic powder from it (Proverbs 7:17). In Scripture, A., according to its incense, is supplied along with spikenard, myrrh and cassia (Song 4:14; Ps 44:9) and is called a tree planted by the Lord (Numbers 24:6) A. has grown in Palestine since ancient times, but it is not known exactly which species. They assume 1) A. common (Aloe vulgaris Lam.), a subshrub, native to Africa, but long ago appeared in the South-West. Asia and is found in the wild even in the coastal strip of southern Europe; 2) Socotri A. (Aloe Socotrina Lam.), a shrub with a thick, often forking trunk (up to 1–1.6 m in height), native to the Vost. Africa, but has long grown in Arabia, from where it was allegedly brought into the Engedd Gardens of Solomon; 3) tree-like A. (Aloe arborescens Mill); 4) Mecca A. (Aloe Massa), etc. Aloe tree is sold very expensively in the East. ALTANEI (2Ezra 9:33), from the sons of Asom, who had foreign wives and sent them away with children in the days of Ezra and Nehemiah; in 1Ezra 10:33 Mathiai, one of the sons of Hashem. ALTAR (altar) (Ps. 50:21, etc.), a special kind of structure, adapted exclusively for making sacrifices according to Jewish Law. Although sacrifices were made before the flood, the word “altar” is found for the first time only after Noah left the ark. The altars were of various shapes and at first of a very crude design, since they were probably nothing more than quadrangular blocks of stones or an earthen mound. – See Altar. ALUSH (place of wild beasts) (Numbers 33:13–14), the tenth camp of the Jews in the desert, between Dophka and Rephidim. It seems more correct to look for the position of A. in the north-west. from Mount Serbal and at some distance from the Red Sea. (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13), father of James the Younger, one of the 12 apostles; (Mark 2:14), father of Matthew, or Levi, the evangelist. ALPHA (Rev 21:6), the name of the first letter of the Greek alphabet, and the name of the last letter of the same alphabet is “omega”. Both of these letters are used in Scripture to denote the eternity and perfection of God: I am Alpha and Omega, the beginning and the end, says the Lord, who is and who was and who is to come, the Almighty (Rev 1:8). AMAD (standing) (Joshua 19:26), a city in the inheritance of the tribe of Asher. AMADATH (Persian name) (Esth 1:0r; 3:1, etc.), father of the nobleman Haman, famous at the court of Artaxerxes. AMAL (work) (1 Chronicles 7:35), from the sons of Helem; from the tribe of Asher. AMALEEK (Gen. 36:12, 16, etc.), son of Eliphaz and grandson of Esau, one of the elders of Edom. His mother's name was Timna (in 1 Chronicles 1:36 Timna), and although she is called only the concubine or second wife of Eliphaz, A. apparently occupied an equal position with the other sons of his father. Some think that he was the ancestor of the Amalekites, but this people is mentioned as powerful long before the birth of A. (Gen. 14:7). The Arabs have a legend that he was the son of Ham. THE AMALEEKITES, a powerful people who occupied the country between Palestine and Egypt and are called in Numbers 24:20 the first of the nations. They suffered a crushing defeat in the battle with the children of Israel at Rephidim and because they opposed the welfare of the people of God, they were subjected to the terrible judgment of the Lord. They were subsequently defeated and defeated by Gideon (Judges 7:12–25), Saul (1 Samuel 15:2–8), and David (30:1–18). Finally, the word of the Lord was fulfilled over them, and their name disappeared from the face of the earth (1 Samuel 30:17; 1 Chronicles 4:43). AMALFEEV ROG, glory. ( Job 42:14 ) - see Kerenhappuh. AMAM (mother) (Joshua 15:26), a city in the south of the tribe of Judah. AMAN (glorious, famous), name of two persons: (Tov 14.10), unknown person, relative of Tobit; (Esth 1:0c, 3:1, etc.), the first prince at the court of the Persian king Artaxerxes, a native of the Huges. Considering himself offended by Mordecai's disrespect, he asked the king for a decree that all the Jews living in his kingdom should be exterminated. Esther, having received news of this cruel plan, chose a favorable moment to inform the king about it and begged for mercy for herself and her people. The king could not cancel the decree, but ordered A. to be hanged, and Mordecai to be appointed in his place; he also sent envoys to all regions to notify the Jews that they had the right to assemble for self-defense and to destroy all who attacked them. Taking advantage of this royal favor, the Jews not only received protection, but also the opportunity to kill from 70 to 80 thousand of their enemies. Artaxerxes reigned for 48 years. There is reason to think that Esther and Mordecai remained with him until his death, enjoying the royal favor (Esth 9:31; 10:3). In honor of the salvation of the Jews, they still have the holiday of Purim, or lots, on the 13th and 14th days of the month of Adar (February). AMANAH (solid) (Song 4:8), south. the top of one of the Lebanese mountains, so called, probably, by the name of the river that flowed from this mountain. AMARIA, AMORIA (about whom Jehovah said, whom Jehovah appointed, promised), name of 9 persons: ( 1 Chronicles 6:7 ) Amariah, son of Meraioth, descendant of Eleazar; ( 1 Chronicles 23:19 ) Amariah, of the sons of Hebron, the son of Kohath; ( 2 Chronicles 19:11 ) Amariah, the high priest in the days of Jehoshaphat, king of Judah, who declared that one of the most important duties of A.'s high priesthood was to supervise the performance of the rites which were under his charge and administration; ( 2 Chronicles 31:15 ) Amariah, one of the Levites in the days of King Hezekiah of Judah; ( 1Ezra 10:42 ) Amariah, one of the sons (descendants) of Baniah, who had foreign wives in the days of Ezra and Nehemiah; in 2Ezra 9:34 Be still, of the sons of Ezor; ( Nehemiah 10:3 ) Amariah, the priest under Nehemiah; ( Nehemiah 11:4 ) Amariah, a descendant of Perez, of the tribe of Judah; ( Nehemiah 12:2, 13 ) Amariah, one of the priests who returned with Zerubbabel from the Babylonian captivity; ( Zeph 1:1 ) Amoriah, from the ancestors of the prophet. Zephaniah. AMARFAL, glory. (Genesis 14:1) - see Amraphel. AMASAH (whom Jehovah bears in His heart) (2 Chronicles 28:12), the son of Hadlai, one of the leaders of the children of Ephraim in the days of Azach, king of Judah. AMASAI (whom Jehovah carries in His heart), name of 4 persons: ( 1 Chronicles 6:25 ), from the sons of Elkanah; a Levite, one of the leaders of the singers in the time of David; (1 Chronicles 12:18), one of the brave men of the tribe of Judah who came to David at Ziklag; (1 Chronicles 15:24), one of the priests in David's time; (2 Chronicles 29:12), father of Mahath, one of the Levites, under King Hezekiah of Judah. AMASIAH, AMASIAH (courageous or whom Jehovah makes courageous), name of 5 persons: 1) (2 Kings 14:1ff.) (glorified Amessiah) Amaziah, king of Judah, son and successor of Joash. He began to reign in the 25th year of his life, and he did what was right in the sight of the Lord, but not with a full heart (2 Chronicles 25.2). At the beginning of his reign, A. showed outward reverence for the Law of the Lord, but power and ambition distorted his heart - he fell into the snare of the evil one and perished. A. decided to declare war on the Edomites who rebelled against the kingdom of Judah; for this purpose, he gathered an army of 300 thousand of his subjects and 100 thousand mercenary Israeli soldiers, to whom he paid 100 talents of silver for their service. Before he began his campaign, he was ordered to disband his mercenary soldiers, under the threat that if he did not do so, he would certainly fall at the hands of his enemies. After some hesitation, he agreed to carry out the Divine order. A. met the Edomites at a place called the Salt Valley, and won the battle, taking 10 thousand people prisoner and leaving the same number killed on the battlefield. Proud of success and forgetting about the God of armies, who had granted him victory, A. took the idols that the defeated enemy worshiped and set up an altar for them, as if they were his own gods. The Lord sent a messenger to him to convict him of grave sin (2 Kings 14:15). But the king had already greatly hardened his heart: he began to challenge the authority of the messenger of God and even threatened him with death. He notified him of the death that A. would bring upon himself through idolatry and unbelief. Left to follow his own lawless aspirations, A. was looking for an opportunity to start a war with the king of Israel Joash. The latter's response to the challenge was conveyed in the form of a parable, expressed extreme contempt and contained a stern denunciation of the king of the Jews for his pride and vanity. This parable is this: the thorn that is in Lebanon sent to the cedar tree that is in Lebanon, saying, give your daughter to my son as a wife. But the wild beasts that were in Lebanon passed by and trampled this thorn. You say: behold, I have defeated the Edomites, and your heart is lifted up to vanity. Better stay at home. Why do you want to start a dangerous business? You will fall, and Judah with you (2 Kings 14:18–19). A. did not abandon his intention and met the Israeli army in Bethshemesh of Judea, but the Jewish army was suddenly overcome with fear and fled before the battle began. A. was brought as a captive to the king of Israel, who brought him to Jerusalem and destroyed the wall of Jerusalem from the gates of Ephraim to the gates of the coal, four hundred cubits (2 Kings 14:23). Through this opening he entered the city, robbed the church of God, took all the gold and silver and all the vessels in it, stole the king's treasures and hostages and returned in triumph to Samaria, leaving the king free to reflect on his madness (that he had disobeyed the command of God) (2 Kings 14:24). 15 years after this grave defeat, A. fled from Jerusalem to Lachish in order to escape the conspiracy. And they sent for him to Lachish, and killed him there. And they brought him on horses (to Jerusalem), and buried him with his fathers in the city of Judah (2 Kings 14:27–28). A. reigned for 29 years; ( Amos 7:10 ) Amaziah, one of the priests of the golden calf at Bethel, who aroused the wrath of Jeroboam against the prophet. Amos, since he predicted the destruction of one of the high places dedicated to idols and the fall of the house of Jerovam; ( 1 Chronicles 4:34 ) Amaziah, the father of Josiah, one of the princes of the tribe of Simeon; ( 1 Chronicles 6:45 ) Amaziah, the ancestor of Ethan the singer; ( 2 Chronicles 17:16 ) Amaziah the son of Zichri; one of the leaders of thousands of Judah in the days of King Jehoshaphat of Judah; under his command there were 200 thousand excellent warriors. AMAFA, glory. (1Ezra 6:2) - see Ecbatana. AMATHI LAND (1 Mac 12:25), a region in Syria with the main city of Hamath (on the Orontes River, at the northern foot of Mount Lebanon), still known by this name. AMAFIA (faithful to God, truthful), name of two persons: (2 Kings 14:25, Jonah 1:1), father of the prophet. Ions; (2Ezra 9:29), from the Israelites who had foreign wives under Ezra and Nehemiah; at 1Ed 10:28 Aflay. AMASHSAI (whom Jehovah bears in His heart) (Neh. 11:13), son of Azariel; one of the persons appointed by lot to live in Jerusalem after the captivity. AMRI (servant or disciple of Jehovah) (1 Kings 16:16–28), military leader in the army of Israel. He was besieging the Philistine city of Gibethon when he received news that Zimri, another commander in the army, had killed King Ila of Israel and reigned in his place. The army unanimously proclaimed A. king and, leaving the siege of Gibethon, headed by the elected king, moved to besiege the city of Tirzah, in which Zimri was staying. The latter, seeing that the city had been taken, entered the inner room of the royal palace, set fire to the palace behind him and died in the flames. The Israelites were divided into two parties, but after a short struggle, A.'s party triumphed, and he took the royal throne, which during his 12-year reign he desecrated with various lawlessness and wickedness. And Omri did what was evil in the sight of the Lord, the saint notes about him. writer, and did worse than all those who were before him (1 Kings 16:25). He built Samaria, a city that later became the capital of the ten tribes. A. was brave and energetic and left behind such a name that later the Assyrians called the kingdom of Israel “Bit-Khumri” - “house of Omri.” A. is mentioned in the inscription of the Moabite king Mesha, found in 1866 by Klein in Dibon and published in Russian in the research of prof. D. A. Khvolson, Garkavi and Soloveichik. See Turaev B. A., professor History of the Ancient East St. Petersburg, 1913 Vol. 2. pp. 38–41. AMELZAR (supervisor of drinks) (Dan 1:11, 16), overseer who oversaw food from the king's table for the prophet. Daniel and three youths - Ananias, Azariah and Mishael; was assigned to them for observation by the chief of the eunuchs of King Nebuchadnezzar. AMESSAI, AMESSAH (burden, heaviness) (2 Samuel 17:25, 1 Chronicles 2:17), son of Jether by Abigail, sister of David, and Zeruiah, mother of Joab. Absalom placed him in command of his troops during a rebellion against his father David, but he was defeated by his cousin Joab. Subsequently, David, having learned about the relationship between them, not only forgave A., but even made him the commander of his army instead of Joab. When Sheba was indignant, David ordered A. to gather the people for three days and go with him to suppress the rebellion, but due to his slowdown, the king and Joab at first pursued Sheba alone; at the appointed place, near Gibeon, A. joined them. Envious and offended, Joab approached A. as if to greet him, took him by the beard as if to kiss him, and at the same time inflicted a mortal wound on him. A. lay for some time by the road, swimming in blood, until he was found and covered with clothes. The murder of A. returned Joab to his former high position. David apparently made no attempt at this time to avenge this death. But, dying, he ordered Solomon to punish Joab for shedding the blood of A. and others. AMESSIAH, glory. - see Amaziah. AMETHYST (Exodus 39:42), one of the precious stones in the breastplate of the high priest, the third in the third row. It comes in a variety of colors, but is predominantly purple. This word appears in the NT only in Rev. 21:20, where it is said that the twelfth foundation of the wall of the new Jerusalem was A. The name of the stone is believed to come from a word meaning wine. The ancient Greeks considered it an amulet that protected against intoxication. AMIGDALA, glory. ( Eccl. 12:5 ) – see Almonds. AMII (1Ezra 2:57), the head of one of the families that returned from Babylon. AMINADAV (whom Jehovah prompted, encouraged to do good, to do better; mb., encouraged), name of 7 persons: (1 Chronicles 2:10), son of Aram and father of Nahshon, from the tribe of the patriarch Judah (Numbers 1:7; 2:3); from the ancestors of David (Ruth 4:19, 20) and Jesus Christ (Matt 1:4; Luke 3:33); (1 Samuel 16:8; 1 Chronicles 2:13) (Heb. Abinadab), the second of the sons of Jesse, who was with two other brothers in Saul's army against the Philistines (1 Samuel 17:13); ( 1 Chronicles 6:22 ), son of Kohath, son of Levi; father Korea; ( 1 Samuel 31:2 ) (Heb. Abinadab), one of the sons of King Saul, was killed by the Philistines along with his brothers during the battle on Mount Gilboa; ( 1 Chronicles 15:10–12 ; Exod 6:16, 18 ), from the sons of Uzziel the son of Kohath the son of Levi; of the leaders of the families of the Levites in the days of David; (Esther 2:15), father of Esther and uncle of Mordecai; in Esther 9:29 Abichail, as in Heb. in both places where in glory. Aminadab; AMEN (truly let it be!) (Deut. 27:15), this word confirms the answer and is used to express agreement or complete concession, and its repetition (truly, verily, I say to you) strengthens the confirmation of the truth expressed by the Lord. Among the leading Christians, it was common practice for all those present during worship to pronounce A.! at the end of each prayer or when offering thanksgiving (1 Cor 14:16). The Jewish writers say that there is nothing higher in the sight of God than the word of A., with which the Israelite confirms his speech. The promises of God are A., because they were made sure and certain in Christ (2 Cor 1:20). The word A. serves as one of the designations of our Lord in Rev. 3:14, since He is the faithful and true Witness of the Word: A., A.! serve as an eloquent and sublime conclusion to some of the solemn songs of David (Ps 40:14,; 71:19). AMITALA, glory. (2 Kings 23:31; 24:18), AMITAL, glory. ( Jer 52:1 ) - see Hamutal. AMMA (2 Kings 2:24), a hill in the north. part of the land of the tribe of Benjamin, on the road to the wilderness of Gibeon, to which Joab and Abishai pursued Abner after a bloody battle between 12 soldiers from Abner’s side and 12 from Joab’s side. AMMAD (1 Samuel 30:28), an unknown city in the south of Judea. AMMAN, glory - see Ammon. AMMAUM, glory. (1 Mac 3:40, 57), EMMAUM, glory. ( 1 Mac 4:3 ) – see Emmaum. AMMI, Heb. (my people), so the prophet. Hosea addresses the children of Israel: Say to your brothers, “My people” (ammi), and to your sisters. “She who received mercy” (Rukhama) (Hos 2:1), i.e. I (the Lord God) will again call the people who did not have mercy My people, i.e. pardoned. AMMIDEI (2Ezra 5:20), from the Israelites who returned from captivity with Zerubbabel; perhaps, these are the inhabitants of Khumta (Joshua 15:54) - see also the Hadiasites. AMMIZABAD (whom God gave) (1 Chronicles 27:6), son of Benai, one of David's chief military leaders, A. served under his father. AMMIEL, AMMIEL (God is like a native), name of 4 persons: (Numbers 13:13) Ammiel the son of Gemalli; from the tribe of Dan; one of the 12 spies sent by Moses at the command of God to inspect the land of Canaan; ( 2 Samuel 9:4-5 ) Ammiel, ( 2 Samuel 17:27 ) Ammiel, the father of Machir, in whose house Mephibosheth, the grandson of Saul, lived, and who supplied food and household utensils for David and the men who were with him in Mahanaim; ( 1 Chronicles 26:5 ) Ammiel, of the sons of Obed-Edom; one of the Levites appointed by David to be the gatekeepers of the church; ( 1 Chronicles 3:5 ) Ammiel, the father of Bathsheba, the wife of David, the mother of Solomon; in 2 Samuel 11:3 Eliam. AMMIUD (native, i.e. God, of the Jews), name of 4 persons: (Numbers 1:10; 2:18), the father of Elishama, the leader of the sons of the tribe of Ephraim during the numbering of the people of Israel in the Sinai desert; (Numbers 34:20), father of Samuel, of the sons of Simeon, who were present at the division of the land of Canaan; (Numbers 34:28), father of Pedael, of the sons of Naphtali; was present with other men at the division of the land of Canaan; (1 Chronicles 9:4), father of Ufa; mentioned in the genealogy of the tribe of Judah. AMMISHADDAI (to whom the Almighty is close, dear) (Numbers 1:12; 2:25), father of Ahiezer, chief of the sons of Dan; of the main men who were present with Moses at Sinai to number the people. AMMON, Heb. ’ämôn, name of deity and name of person: or Amon, the name of one Egyptian deity (sun), mentioned by the prophet. Jeremiah (Jer 46:25) and Nahum (Nahum 3:8), mainly in relation to the city of No, or No-Ammon (the hundred-gate Thebes). A. was the main deity of this city (known among the Greeks as the great Diospolis, or the hundred-gate Thebes), who was revered in the same way as Zeus among the Greeks or Jupiter among the Romans. In the deserts of Libya, in the oasis of Siwa, there was the once famous church and oracle of A., where Alexander the Great was. A. was primarily the local god of Thebes and the Theban pharaohs, but then became a specifically Egyptian supreme god, although later (probably under the influence of the Iliopolitan priests) he was replaced by a more universal deity in the form of Aten (essentially identical with the ancient Iliopolitan Ra), the solar disk, equally venerable for the entire universe. – See No, No-Ammon; (builder, artist) (2 Kings 21:18–26), or Amun (2 Chronicles 33:20–25), 14th king of Judah (c. 642–640), son and heir of Manasseh. He was in many ways like his father, serving and worshiping idols, and forsook the Lord God of his fathers, and did not walk in the way of the Lord (2 Kings 21:22). His reign lasted 2 years, until the Assyrian party that dominated under him caused an explosion of reaction from the opposite side. A.'s servants plotted against him and killed him in the palace. But the people of the land killed all those who were in the conspiracy against King Ammon; and the people of the land made Josiah his son king in his stead (2 Kings 21:24). A. was buried in a tomb in the garden of Uzza. Mentioned in the genealogy of the Savior (Matthew 1:10). AMMON, Heb. ‘ammôn; glory Amman (son of my family) (Judph 5-5; Isa 11:14; Jer 40:11, Eze 21 28), son of Lot by his youngest daughter, ancestor of the Ammonites, in Gen 19:38 Ben-Ammi. THE AMMONITES, the descendants of this son of Lot. He was born near Sur, but his descendants spread to the north. and occupied the mountainous countries of Gilead, between the streams Arnon and Jabbok. Initially, their possessions bordered to the north. with Jabbok, to the west. with the Jordan, in the south with Arnon and went into Arabia, the Amorites under their king Sigon expelled Amorites from the most fertile part of their possessions, which lay between two rivers, but Moses took this land from the Amorites and divided it between the tribes of Reuben and Gad. As a result of this, app. The border of A. became one of the channels of Jabbok, near which their main city Rabba, or Rabba-Ammon, stood. The mountains of Gilead made up the east. the border of the land of Ammon, and the country of Moab - the south. The sons of Ammon indulged in idolatry (Judges 10:6). Their main idol was Moloch. Their history is filled with many manifestations of the wrath of God, which they repeatedly brought upon themselves with their wickedness, although they were spared by the deliberate command of God when Israel bypassed their country during their campaign from Egypt (Deut. 2:19; 2 Chr. 20:10). 300 years after this, the king of Ammon declared war on the Israelites under the pretext that they were occupying his country (Judges 11:13). After a bloody battle, A. were defeated with heavy losses. At the beginning of the reign of Saul (1 Samuel 11:1), A., under the command of Nahash, their king, besieged the city of Jabesh-gilead and agreed to enter into an alliance with its inhabitants only on the condition that each of the inhabitants had his right eye gouged out. The Israelis demanded 7 days to respond and by the end of it they had gathered a significant army of 33 thousand to fight with A. and so defeated them that there were no two of them left together (1 Samuel 11:11). 50 or 60 years after this, one of the kings of the Ammonites died, and David, apparently once indebted to him, sent ambassadors to his son and successor to express his condolences. This friendly disposition, unfortunately, was met with hostility by the new king of Ammon: David’s envoys were treated rudely and insultingly. Expecting that David would not fail to take revenge for the insult, A. tried to stock up on a mercenary army from the Syrians. David, hearing about their hostile plans, sent Joab with the selected army of Israel to meet them. The outcome of the battle was disastrous for A.: they and their allies were defeated and fled; Rabbah, their capital, and other cities were destroyed by the Israelites; David took the crown of their king and placed it on himself, but the people who were in the captured cities were taken out, placed under saws, iron threshers, iron axes and thrown into kilns. This is what David did with all the cities of the Ammonites (2 Samuel 12:29–31). They remained in a state of slavery until the reign of Jehoshaphat. Then, in alliance with the Moabites and other nations, they declared war on Judah, but were miraculously defeated (2 Chronicles 20:23). After this, King Jotham of Judah entered into war with them, defeated them and made them his tributaries for several years (2 Chronicles 27:5) The most terrible judgment of God was pronounced upon them and their capital precisely because they captured part of the land of Israel (Jer 49:1-6) and because they arrogantly triumphed and mocked the Israelites during the days of their captivity (Eze 25:2-7). A. as a people soon disappeared from the face of the earth, and Origen, a writer of the 3rd century. according to R. X., says that in his time they were known only under the general name of Arabs. In the place where their main city was located, the poor village of Emman is currently located (18 versts southwest of the new city of Isalt). Their once main city, Rabbah, has now become, in the proper sense, a stall for camels (Eze 25:5) and a place for laying herds, their whole country, formerly so populous and prosperous, is now turned into a vast desert, occasionally dotted with herds of Bedouins. AMNON (faithful to God, truthful), the name of two persons. (1 Chronicles 3:1), the firstborn of David, born in Hebron from Ahinoam the Jezreelite. A. committed a grave sin by dishonoring his sister (paternal) Tamar (2 Samuel 13:14). David was very angry with his son for adultery, although he did not punish him, but A.’s brother, Absalom, decided to take revenge on him for his dishonor. Hiding his plan for two years, he finally carried it out in his palace during a home holiday (sheep shearing), to which A., along with other members of the royal family, was invited; (1 Chronicles 4:20), the eldest son of Simeon, from the family of Judah. AMOC (deep, i.e. God) (Neh. 12:7, 20), the name of one of the priests who returned with Zerubbabel from the Babylonian captivity. AMON, name of three persons and a deity: (1 Kings 22:26), mayor of Samaria in the days of kings Ahab and Jehoshaphat; ( Nehemiah 7:59 ), from the sons of Solomon's servants who returned from captivity with Zerubbabel; AMORITES (mountain dwellers, or mountain people) (Num. 13:30), a tribe descended from the son of Canaan, the Amorite (Gen. 10:16), and representing a special Semitic branch that appeared on the stage of history in the 3rd millennium. Although still in a state close to the Bedouin, A. settled in Palestine and Syria, they also penetrated Mesopotamia and Babylonia to such an extent that the Babylonian Semites designated the west with the term Amurru. This was the most terrible of all the tribes that the Israelites had ever dealt with. They were of gigantic stature and very warlike (Amos 2:9), inhabiting one of the most fertile countries on earth, washed on three sides by the rivers Arnon, Jabbok and Jordan. The Israelites asked permission to pass through their lands, promising not to do them any harm and not even to draw water from the wells, but this request was denied. A. gathered and tried to stop the Israeli procession, but were completely defeated; their country was taken and divided between the tribes of Reuben and Gad. Part of the same people originally lived between the West. steep slopes and tar pits of the shores of the Dead Sea (Gen. 14:7). The word "Amorite" is sometimes used in a crude sense and is almost equivalent to the name "Canaanite." AMOS, Heb. ’ämôs (Jehovah is courageous, or: whom Jehovah makes courageous) (Isaiah 1:1; 2:1), father of the prophet. Isaiah, they think that one of his daughters was the wife of Manasseh. AMOS, Heb. ‘ämôs (whom Jehovah bears in His heart) (Amos 1:1), one of the minor prophets (third in order of their succession in the Bible after Hosea and Joel), a contemporary of Hosea, serving around 823–783. BC He was the son of one of the shepherds of the city of Tekoa, belonging to the tribe of Judah and located at a distance of 15–23 miles south of Jerusalem, on the borders of the great Arabian desert (2 Chronicles 20:20). Here A. tended flocks and ate sycamore fruits (Am 7:14), which apparently indicates his relatively poor condition, since this fruit served mainly as food for the poor. He was somewhat educated and had a poetic talent. In this state, A. was called by the Lord to prophetic service, which took place within the kingdom of Israel under King Jeroboam II (about 823–783 BC) with deep faith in his Divine mission. A.'s sublime preaching can rightly be called a step towards Christianity. The time and circumstances of his birth and death are unknown. Memory in the Orthodox Church on June 15. See Verzhbolovich M. O. Prophetic ministry in the kingdom of Israel (ten-tribes). Kyiv, 1891 P. 335–363, Yungerov P. A., prof. Book of the Prophet Amos Kazan, 1897, Kapralov E. 3., priest. Religious and moral teaching of the prophets Amos and Osin Kiev, 1911, Explanatory Bible T 7 St. Petersburg, 1910 Amos the Prophet Book (in LXX in third place among the minor prophets, immediately after Hosea and Joel), consists of 9 chapters, divided into three parts. The first (1–2), as if introductory, sets out the menacing speeches of the prophet and the judgment of God on the pagan kingdoms and on the Kingdom of Judea; the second (3–6) contains prophetic speeches and God’s judgment on the kingdom of Israel, and the third (7–9) – prophetic and contemplative – contains A.’s visions of the final fall of the kingdom of Israel, but in conclusion (9–11–15) provides a comforting prophecy about the restoration of the fallen tabernacle of David. There have never been serious, scientifically substantiated doubts about the unity and authenticity of the Book in question, which is considered by critics to be one of the most ancient prophetic writings of the 8th century. BC. According to the method of presentation and the many images from shepherd life ( Am 2:13; 3:5, 12; 4:1), the book is quite suitable for the personality of the prophet. A., who survived a terrible earthquake (Amos 1:1–2) and recalls this in his speeches (Amos 2:13, 4:12; 8:8; 9:6). The poetic style of this inspired prophet is full of immediate vitality. His images are as natural as they are striking. For example, in one place, predicting future disasters, he says this: the same as if someone ran away from a lion and a bear met him, or if he came home and leaned his hand on the wall, and a snake bit him ( Am 5:19 ); in another, describing deliverance from these disasters, he exclaims, behold, the days will come, says the Lord, when the plowman will find the reaper, and the one trampling the grapes will find the sower; and the mountains will flow with grape juice, and all the hills will flow (Amos 9:13). Ch. 5, 7 and 9. A.’s prophecy is indicated twice in the NT, namely by the first martyr Stephen (Acts 7:42–43) and the apostle. James (Acts 15:16–17), which confirms the indisputable canonical dignity of the book. AMPLIUS (large, wide) (Rom. 16:8), one of the 70 apostles. According to legend, he was a bishop in Diospolis, in Bithynia, near the Black Sea. His memory is October 31 and January 4. AMRAM (God is high) (Exodus 6:18), son of Kohath and grandson of Levi; he married Jochebed, his aunt, with whom he had sons Aaron and Moses and daughter Miriam (Numbers 26:59). Such marriages were subsequently prohibited by law (Lev 18:12). He died at the age of 137 (Exodus 6:20). His faith is attested to by St. Paul (Heb 11:23). From him came the family of Amram. AMRAFEL (guardian of the immortals), glory. Amarthal (Gen. 14:1), king of Shinar, or Babylon (Gen. 11:2), who, uniting with three other kings, went to war against Sodom and other cities that lay in the valley of Siddim, where is now the Dead Sea. They plundered these cities and captured their inhabitants. After one raid, they also captured Lot, Abraham's nephew, among the captives (Gen. 14:12). This A. is recognized as one person with King Hammurabi, or Hammurabi, a cuneiform codex, or collection of laws, which was opened in Susa in December 1901 - January 1902 See Turaev B. A., prof. History of the Ancient East St. Petersburg, 1913 P. 105 pp. AMPHIPOLIS (Acts 17:1), a city near the mouth of the Strymon River, founded by Cimon, a famous Athenian commander, 500 years BC and was once the capital of Macedonia. The ruins of the city to this day testify to how strongly it was fortified in its time. Ap. Paul visited this city with Silas during his second apostolic journey. Currently, this is an insignificant place called Neochori or, in Turkish, Yenikey, i.e. New city. AMCIY (Jehovah is courageous or whom Jehovah makes courageous), the name of two persons: (1 Chronicles 6:46), a Levite from the ancestors of the singer Ethan; (Nehemiah 11:12), ancestor of the priest Adaiah, who lived in Jerusalem after the captivity. ANA (hearing), name of three persons' (Gen 36:20, 29), of the sons of Seir the Horite; ( Gen 36:24–25 ), from the sons of Zibeon the Hitite, the son of Seir the Horite; this is the Ana who found warm waters in the desert when he was tending the donkeys of his father Zibeon; A. had a son, Dishon, and a daughter, Olivema, who became Esau’s second wife (Gen. 36:2); (1 Kings 15.10,13), mother of Asa, king of Judah, who deprived her of the title of queen because she made an image of Asherah in 2 Chronicles 15:16 Maach. ANAB (Joshua 11:21), a city below Hebron in the hill countries of the tribe of Judah, where the descendants of Anak lived, destroyed by Joshua; its ruins indicate a few hours from Eleutheropolis (Beth Jibrin), in Joshua 15:50 Anath. ANAIL (Tov 1:21), brother of Tobit, father of Ahiachar, who held various high positions under the Assyrian king Saherdan, son of Sennacherib. ANAIAH (whom Jehovah hears), the name of two persons: ( Nehemiah 8:4 ), from the Israelites; probably from the heads of the representatives of the tribes of Israel or, perhaps, from the priests who stood near Ezra, to his right during the reading of the Law on the new moon of the seventh month; in 2Ezra 9:43 Ananias; (Nehemiah 10:22), in the days of Ezra and Nehemiah, from the heads of the people of Israel, who gave a written commitment to be faithful to God and not to enter into family ties with foreigners. ANAKA (groaning) (Lev 11:30), a reptile animal, according to the law of Moses, is of the unclean breed. In LXX μυγαλῆ, i.e. a shrew mouse, but "anaka" means "to sigh deeply, to groan" and refers to a species of lizard common in Palestine, which at night makes sounds like sighs or groans. Thanks to the special structure of their legs, they easily cling to completely smooth walls and at night run along the ceilings of rooms, devouring dormant flies and mosquitoes. – See Lizard. ANAMEIL, Heb. hănam'el (God is merciful) (Jer 32:7–12), son of Shallum, uncle of the prophet. Jeremiah; turned to the prophet (probably as his closest relative) with an offer to buy his field in Anathoth. According to Lev 25:25 ff. a Jew could sell his land for a time (until the year of jubilee; cf. Lev 13–16, 23) to any Jew he wanted, but the right to redeem the land belonged to the same persons who had the right to inherit the land. According to Numbers 27:8–11, after the death of a Jew, the heirs of his property could be: a) sons, b) daughters, c) brothers, d) brothers of the father and e) further relatives of the deceased. They also had the right to redeem the land if the latter was not sold by the original owner (Lev 25:25). Words of Art. 34, that the fields around the cities of the Levites cannot be sold, it must be understood in the sense that it cannot be sold to non-relatives, for the landed property of the Levites must remain in one known family forever and everlasting possession. According to these laws, A. considered himself to have the right to offer his field only to his closest relative - the prophet. Jeremiah, for whom this right to purchase the land of Anameil coincided with the right of inheritance and therefore was called “court”, or the right of “husbandry”. ANAMEIL, Heb. hănan’ēl (Jer 31:38; Zech 14:10), tower in the north-east. corner of Jerusalem. – See Hananel. ANAMELECH (2 Kings 17:31), a Sepharvaim deity depicted as the moon. This deity, it seems, was similar to the idol Moloch, and in his honor the inhabitants of Separvaim burned children, sucking them as sacrifices. See: Palmov M. S. Idolatry among the ancient Jews of St. Petersburg, 1897 P. 345 words ANAMIM (Genesis 10:13; 1 Chronicles 1:11), from the sons of Mizraim, the son of Ham, his descendants lived in Egypt in the Nile Valley. ANAN (cloud of Jehovah, i.e. which Jehovah covers and protects), name of 4 persons: (Jeremiah 35:4), the son of Gedaliah, according to the prophet, a man of God, his sons under Jeremiah and King Jehoiakim of Judah had a special room in the church, the house of God; (Nehemiah 10:26), from the heads of the people of Israel in the days of Ezra and Nehemiah; (2Ezra 5:30), from the church ministers; in 1Ezra 2:46 Hanan; (2Ezra 9:32), from the Israelites, whose descendants had foreign wives and sent them away with their children; in 1Ezra 10:31 Charim. ANANI (cloud of Jehovah, i.e., which Jehovah covers and protects) (1 Chronicles 3:24), 7th son of Elioe; descendant of Jeconiah. ANANIA, glory. ( 1 Chronicles 25:4 ) - see Hananiah. ANANIEL (mercy of God) (Tob 1:1), from the tribe of Naphtali; grandfather of Tobit. ANANIAS (Jehovah is merciful) (1 Kings 16:1, 7; 2 Chronicles 16:7-10; 19:2), a seer, during the reign of Asa, king of the Jews, imprisoned by him for denunciations; father of Jehu (Jehu), also a seer. ANANIA, Heb. 'ănānǝyā (cloud of Jehovah) (Nehemiah 11:32), one of the cities of the tribe of Benjamin; mentioned after the Babylonian captivity. ANANIA, Heb. hănanyā, hănanyāhû (Jehovah is merciful), name of 13 persons: (Jer 28:1ff.), son of Azur from Gibeon; a false prophet who lived in the days of Zedekiah king of Judah; ( Jer 36:12 ) father of Zedekiah, one of the princes of King Jehoiakim of Judah; (Dan 1:6–7, 11; 2:17), one of Daniel's three companions at the court of Nebuchadnezzar, in Chaldean Shadrach; ( Nehemiah 3:23 ), in the days of Nehemiah, of the ancestors of Azariah, repairing the wall of Jerusalem near his home; (2Ezra 9.21), from the sons of Emmir, who had foreign wives and sent them away with children, in 1Ezra 10:20 Hanani, from the sons of Immer; (2Ezra 9:29), from the sons of Vibaius, who had foreign wives and sent them away with their children; in 1Ezra 10:28 Hananiah, of the sons of Bebai; ( 2 Ezra 9:43 ), from the priests who explained the Law of God to the people, in Neh 8:4 Anaya; (2Ezra 9:48), from the Levites who explained the Law of God to the people; in Nehemiah 8:7 Hanan; (Tob 5:13), from the famous ancestors of Tobit and the imaginary Azariah, Tobiah's companion; (Judph 8:1), one of Judith's ancestors; (Acts 5:1ff.), one of those who converted to Christianity as a result of the apostolic preaching. When the followers of Christ, who owned lands, sold them and brought the price of what was sold to the apostles, A. and his wife Sapphira, having sold the estate, hid some of the price, and brought the rest and laid it at the feet of the apostles. Convicted ap. Peter, in his grave sin - in lying to the Holy Spirit, A. fell lifeless. His wife Sapphira, who participated in the deception, not knowing about his disastrous death (since the young men carried his body out for burial), answered the apostle’s question: how much did they sell the land for? - A. confirmed the lie and immediately after that she fell lifeless, like her husband; (Acts 9:10–17; 22:12), a disciple of the primacy of the Christian Church, who lived in Damascus and was sent by the Lord to the apostle. Paul shortly after his conversion to Christianity to restore his bodily vision. St. Paul recounts what happened then and testifies of A. as a pious man, approved by all the Jews living in Damascus. Many people think that he was one of the 70 disciples of the Lord and then became a bishop in Damascus, where he died a martyr and was buried. His memory is celebrated on October 1 and January 4; (Acts 23:2), the 78th Jewish high priest, installed by Herod of Chalcis under the procurator Tiberius Alexander, in 48 A.D., and held this position until Ishmael, son of Fabi, i.e. shortly before Felix was recalled; killed at the beginning of the Jewish War. When ap. Paul began to make a speech in his defense before the Jewish Sanhedrin, A. ordered those who were about to strike him on the mouth. Offended by the lack of respect for his rights, the apostle reproached the high priest for violating the very law that he represented. When he was reminded of A.’s high title as the high priest of God, the apostle responded with ignorance of the fact that he was a high priest capable of allowing such injustice. A. was one of Paul's accusers before Felix and intended to waylay and kill him, but his villainous plan failed (Acts 25:3). ANAF, Heb. ‘ănāt (prayers accepted by God) (Judges 3:31), father of Samegar, the Israelite judge who killed 600 Philistines with an oxen goad. ANAF, Heb. ‘‘ănāb (Joshua 15:50) – see Anav. ANATHEMA (dedication; exorcism; excommunication), doom of any animal, or person, or place to final death or Divine vengeance. In a narrower sense, the word A. in the ancient Christian Church means the excommunication of heretics or unrepentant sinners from the Church or exclusion from the community of believers (1 Cor 16:22, Gal 1:8–9). In the Orthodox Church, the rite of excommunication is still performed on the Sunday of Orthodoxy. The word A. is conveyed in LXX Heb. herem (Lev 27:28, Joshua 6:16). – Wed. Spell. ANATHEMA, MARAN-AFA (1 Cor 16:22), exclamation, where the last part is translated from Aramaic. means “Our Lord is coming.” By the power of the said words used in the ancient Christian Church (see Teachings of the Twelve Apostles, 10:6), the guilty person was not only excommunicated, but was already doomed, as far as possible, to final death. From here you can see how strictly the ap looked. Paul on the grave sin of not loving the Lord Jesus. ANATHOTH (prayers accepted by God) (Joshua 21:18), a Levitical city of the tribe of Benjamin, located to the north. from Jerusalem. It was the birthplace of the prophet. Jeremiah (Jer 1:1) and the subject of one of his prophecies (Jer 11:21–23); Isaiah also prophesied about him (Isaiah 10:30). The high priest Abiathar was expelled by Solomon to A. (1 Kings 2:26). The sons of Benjamin lived in it after returning from captivity (Neh. 11:32). On the site of the ancient city there is currently the village of Anata at a distance of one hour and a quarter (6–7 versts) to the north-east. from Jerusalem; consists of several miserable hovels, the inhabitants of which are very poor; there is a Russian plot of land with a small shelter for pilgrims. Not far from this village there are quarries: building stone is exported from here in sufficient quantities to Jerusalem. (Nehemiah 10:19), under Ezra, from the heads of the people of Israel, who pledged to be faithful to God and His Law and not to have family ties with foreigners. ANAHARATH (gorge) (Joshua 19:19), city of the tribe of Issachar. ANGEL (Gen. 16:7–12, etc.), Greek. angelos, like Heb. malach means "messenger". This word is often applied to people (Luke 7:27; 9:52), which some see in the Apocalypse (Rev 2-3) in the angels of the Churches, meaning by them the leaders of the latter. Used in a general sense, it expresses the concept of spiritual beings and their service, since through them the Lord reveals His will and makes them instruments of its fulfillment. From Scripture we know that they are spiritual beings, incorporeal, endowed with will, intelligence and power and occupying the highest degree in the order of creation. We can have an idea about the appearance and ministry of A. from the following biblical passages: Gen. 16:7–11; Judges 13:6; Eze 10:1 ff.; Dan 6:22, Matthew 4:11; 18:10, Luke 1:19; 16:22; 22:43 ; Acts 6:15; 12:9; Hebrews 1:14; 2:16; 2 Thessalonians 1:7; Rev 10:1, 2, 6. We know about the number of A. from 1 Kings 22:19; Dan 7:10; Matthew 26:53; Luke 2:9–14, Heb 12:22. A.'s strength and power are evidenced by Psalm 103:20; 2 Pet 2:11; Rev 5:2; 18:21; 19:17. Their ministry and activities are indicated by Judgment 13:20; Isaiah 6:2–6, Matthew 13:41–42; 26:53 ; Acts 27:23; Rev 8:13 But besides this angelic world, there is also a world of evil spirits. These angels, according to the word of St. Judah, who did not preserve his dignity, but left his habitation, (the Lord) reserves in everlasting bonds, under darkness, for the judgment of the great day (Jude 1:6). About these latter - see Demon, Devil, Satan. See Glagolev A. A., priest. prof. Old Testament biblical teaching about angels. Kiev, 1900 ANGEL OF THE LORD (Genesis 16:7), one of the common names in the OT of the Second Person of the Holy Trinity, who had the incarnation of the Son of God (Exodus 23:20; Acts 7:38) THE CRUEL ANGEL (Proverbs 17:11), the one who will be commanded to punish the troublemaker. THE ANGEL OF HIS FACE (i.e. the Lord) (Isaiah 63:9), by this name some mean the Archangel Gabriel, standing before the Face of God; others attribute this expression to the Son of God, Who is the radiance of the Glory of the Father (Heb. 1:3). ANDREW (strong man) FIRST CALLED (John 1:40), one of the 12 apostles, son of Jonah and brother of Simon Peter. A native of Bethsaida, in Galilee, and originally a disciple of John the Baptist, whom he then left to follow the Lord. When he found the Messiah, he immediately found his brother Simon and brought him to Jesus. From that time they followed Him until His death on the cross. Gospel events with which the name of St. Apostle is especially associated. A., the following: Matthew 4:18–20; Mark 13:3; John 1:40; 6:8; 12:22 . According to legend, after Pentecost he preached in Scythia and supposedly even reached Kyiv, where he planted a cross on the mountains with a prophetic prediction: “Do you see these mountains? Believe me, the grace of God will shine on them.” The same legend says that he ended his life as a martyr in the Achai city of Patras, where he was crucified (on a cross of a special shape, in the form of the letter X). The year in which he suffered is unknown to us (about 70), but the last day of the month of November has always been and is considered by both Eastern and Western Christians to be the day of his martyrdom. ANDRONIK (winner of husbands), name of three persons (2Mac 4:31–38), one of the honorary dignitaries of the Syrian king Antiochus Epiphanes, who temporarily ruled the kingdom in the absence of the latter in Antioch; ( 2 Mac 5:23 ), from the officers (in Garizin) of the same Antiochus Epiphanes; (Rom 16:7), one of the 70 apostles; According to legend, he was a bishop in Pannonia. His relics were found during the reign of Arcadius and Honorius in 396. The memory is celebrated on May 17 ANEM (two springs) (1 Chr. 6:73), a city in the tribe of Issachar, given to the Levites of the family of Gershon; in Joshua 19:21 and 21:29 En-Gannim. ANEPSY, glory. (Col 4:10), nephew. ANER (Gen. 14:13, 24), one of Abraham's Canaanite allies, who united with him in pursuit of the enemy who had taken Lot, Abraham's nephew, into captivity. ANER (1 Chronicles 6:70), a city in the half-tribe of Manasseh, given to the Levites from the family of Kohath; in Joshua 21:25 Taanah. ANNAM (lamentation, lamentation of the people) (1 Chronicles 7:19), from the sons of Shemida, a descendant of Manasseh. ANIM (sources) (Joshua 15:50), a city in the hill country of the tribe of Judah; it is now indicated in the ruins of the village of Khirbet Guvain to the south of Hebron, which is in accordance with the testimony of Eusebius and Blessed. Jerome. ANIS (Matthew 23:23), an annual herbaceous plant (RshrteNa ashBit B.) from the Umbelliferae family, used as a seasoning for dishes and as a medicinal agent that has a stimulating effect on the mucous membranes of the stomach and increases the secretion of milk. Its seeds, which have an aromatic-sweet taste and a strong spicy odor, contain fatty essential oil, mucus sugar, gum and anise acid and are used for distilling anise oil, preparing liqueurs and dyes for silk. Anise comes from Asia Minor, Syria and Egypt, but has long been bred in the south. Europe, and in Palestine it grows wild in abundance. ANNA (mercy of God), name of three persons: (1 Samuel 1:2; 2:1–10), mother of the prophet. Samuel, one of the wives of the pious Levite Elkanah. Childless for a long time, she finally, through prayer, gave birth to a son, whom she dedicated to serve the Lord in the tabernacle. At the same time, she uttered a highly touching prayer of gratitude to the Lord, in which for the first time we meet the name of Christ, the Anointed of God; ( Tob 1:9 ), wife of Tobit, a pious Israelite who lived in the Assyrian capital city of Nineveh; (Luke 2:36–38), a prophetess from the tribe of Asher, daughter of Phanuel. Having reached a very old age, she, according to the word of the Gospel, did not leave the church, serving God day and night with fasting and prayer. When Simeon the God-Receiver accepted the Infant Jesus into his arms and pronounced his prophecy about Him, the prophetess A. together with him glorified the Lord and spoke about Him to everyone awaiting deliverance in Jerusalem. ANNA (merciful) (Luke 3:2), Jewish high priest (together with Caiaphas), in the initial period of the ministry of St. John the Baptist. A. was appointed governor of Syria by Quirinius and held the position of high priest for quite a long time (6–15 AD), but according to the prevailing custom, he retained the title of high priest even after. He is mentioned first, since he was older than Caiaphas both in years and in position, for between them there were three more high priests: Ishmael - the son of Fabi, Eleazar - the son of this A. and Simon. Five of his sons held the office of high priest. A. was Caiaphas' father-in-law. When Jesus Christ was taken in the Garden of Gethsemane, He was first brought to A., who enjoyed great authority and influence at that time, and he took Him to Caiaphas (John 18:13–24) ANNIS (2Ezra 5:16), one of those who returned from captivity with Zerubbabel. ANNIUTH (2Ezra 9:48), under Ezra, from the Levites who taught the people the Law of God on the new moon of the 7th month; in Nehemiah 8:7 Vanaiah. ANNO (gifted) (2 Samuel 10:1–4; 1Chronicles 19:2–6), king of the Ammonites, a contemporary of David, who enjoyed the favor of Naash, A.’s father. After the death of the latter, David sent ambassadors to console A. and express feelings of regret for the deceased. But A. thought or suspected that David had sent spies to him, seized the ambassadors, shaved half of each of them’s beard, cut off their clothes to half, to the loins, and in this form sent them back. Hearing about this, David sent servants to meet them with orders to remain in Jericho until their beards grew. A.'s dishonorable act served as the reason for a long-term war, during which many Ammonites, their allies the Syrians, and other peoples were exterminated. At the end of this war, David took upon himself the Ammonite crown. ANNU (2Ezra 8:47), from the priests who returned from captivity with Ezra. ANOS (2Ezra 9:34), from the sons of Baani, who had foreign wives and sent them away with children in the days of Ezra and Nehemiah. ANTI-LEBAN (Judph 1:7), mountain to the north. Palestine, opposite Lebanon. Lebanon went to the Mediterranean Sea, and A. - to the east. The Hermon Mountains stretch south from A. ANTIOCHUS (opposing), the name of many Syrian kings, especially during the time of the Maccabees. The Bible states the following: A. II, nephew of Seleucus I Nicator (312–281 BC), nicknamed Theos (god), son of A. I Sotira (281–262 BC), from whom the last known official royal Babylonian inscription on a barrel-shaped cylinder, placed at the base of the centuries-old churches restored by him, has come down to us. A. II was the third king of Syria (262–246 BC); poisoned by his wife Laodicea, his son Seleucus Callinicus took the Seleucid throne (246–226 BC). A. II is not mentioned by name in the Bible, but Daniel's prophecy is believed to refer to him (11:6–9); ( 1 Mac 8:6–8 ) A. III the Great, son of Seleucus Callinicus Theos, sixth king of Syria (223–187 BC); killed by local residents in Ellimatis (in Parthia) during the looting of the rich church of Jupiter located here (Dan 11:13–19); (1 Mac 1:10,16, 20, 30) A. IV Epiphanes (brilliant), second son of A. the Great, eighth king of Syria (175–164 BC); plundered the Jerusalem Temple and exterminated up to 40 thousand Jews. During his persecution of believers and attempts to introduce paganism, the Maccabees rose up to defend the faith - Mattathias with 7 sons, who saved their fatherland (cf. Palmov M.S. Idolatry among the ancient Jews. St. Petersburg, 1897. Chapter 8). In Dan 8:23 A. Epiphanes is called an insolent king and skilled in deceit. A. IV died in the city of Taba, or Tabes (3 days' journey from Ecbatana), in the most severe and terrible torment, struck by a terrible stomach disease, after a 12-year reign (cf. Popov T., priest. Biblical data on various diseases and their healing. Kyiv, 1904. pp. 144–146); thus he came to his end, and no one helped him (Dan 11:45); ( 1 Mac 3:33; 6:16–17 ) A. V Eupator (noble birth), son of A. IV Epiphanes, ninth king of Syria (164–162 BC); together with his tutor Lysias, he was killed by Demetrius Sotira, the son of Seleucus IV Philopator, his uncle, who later took the throne (1 Mac 7:1–4); (1 Mac 11:39, 40, 54–57) A. VI Dionysus, son of the Syrian king Alexander Vala (150–145 BC), who in his youth ascended the Syrian throne, which he occupied in 145–142; he favored the Jews, but was soon killed by Tryphon, one of the military leaders who seized the crown; (1 Mac 6:1) And VII Sidetes, or Side (from the city of Sides in Pamphylia), second son of Demetrius I Sotira, king of Syria (138-128 BC); killed in a campaign against the Parthians, in which he lost most of the army. ANTIOCHUS (1 Mac 12:16; 14:22), father of Numinius, one of those sent by the high priest Jonathan II Maccabeus (160-143 BC) to the Spartans and Romans to renew friendship and the former alliance. ANTIOCHES (2 Mac 4:30), concubine of Antiochus IV Epiphanes, king of Syria (175–164 BC). ANTIOCH (opposed) (Acts 11:19, 21, 26, etc.), for a long time the capital of Syria; the city was founded 300 years BC by Seleucus Nicator and was named Antioch after Antiochus, his father. Situated on the banks of the Orontes River, almost equidistant from Constantinople and Alexandria, the city was once very rich and commercial. Its inhabitants enjoyed special civic advantages, which is why writing the people of Jerusalem as Antiochians (2 Mac 4:9) probably means giving the inhabitants of Jerusalem the same rights that the inhabitants of A. had. A. occupied third place among the cities of Roman possessions. The beauty and excellent natural conditions among the flowing streams and cypress groves were considered unparalleled. Nearby was the famous laurel grove - Daphne, with the church of Diana and Apollo. In A., Jews have long lived in large numbers and since the time of Seleucus I Nicator (d. 280 BC) they enjoyed civil rights, although the pagan inhabitants asked Titus (79–81 AD) not only to take them away, but also to completely expel all Jews from A., against whom under Vespasian (70–79 AD) even bloody uprising (I. Flavius. The Jewish War VII, 5, 2; 3.3; Antiquities XII, 3.1). The main synagogue of Antioch was especially magnificent. There were many proselytes from the Hellenes here (Jewish War VII, 3, 3). The apostles Paul and Barnabas preached in A., and here for the first time the disciples of Christ were given the name Christians (Acts 11:26), which name is found in 26:28 and 1 Peter 4:16, simply designating the followers of Christ, or the Messiah. There was also an apostle in the Church of Antioch. Peter (Gal 2:11). Subsequently, famous pastors and teachers of the Church were here, for example: St. Ignatius the God-Bearer, St. Meletius, St. John Chrysostom and others No city, in all likelihood, has suffered so much from various disasters as A. It was besieged and sacked at least 15 times, once, when taken by the enemy, 117 thousand people were killed or captured, three times it was visited by famine, twice by fire, once by pestilence, four times by earthquake, one of which is believed to have killed 25 thousand people. These visits of wrath God for the sins and idolatry of the inhabitants of A., long before our time, led the city to final decline and destruction. Shiny buildings gave way to poor huts; the population, which reached 50 thousand people, is now believed to be only 6 thousand. In 1822, an earthquake finally destroyed the ruins of ancient A., so that it can be said about it with all the force of literal truth that everything relating to the once majestic city has now passed and disappeared, like a shadow or a dream. The newest A. is now called Antakya and is located 20 versts to the east. from the Mediterranean Sea. Most of the houses, which are of a miserable appearance, are built of mud and straw. ANTIOCH OF PISIDIA (Acts 13:14), the name of the city of the Asia Minor province of Pisidia (near its border), also built by Seleucus Nicator. The apostles Paul and Barnabas preached here. Acts 13:16–41 contains an extensive, especially powerful sermon by the apostle. Paul, spoken by him in one of the synagogues of this city on the Sabbath day. Due to the persecution brought against the apostles on this occasion, they had to leave here to save their lives. Nowadays there is a place called Yalovali. ANTIPA (persistent, strong) (Rev 2:13), Bishop of Pergamon, apostolic man It is not known when and how he suffered, but, according to legend, during the persecution of Domitian he was burned in a red-hot copper bull. The Lord Himself calls A. His faithful witness. His memory is April 11. ANTIPAS HEROD (Matthew 14:1, 3, 6), son of Herod Vel. and his Samaritan wife Malphakia, who ruled (4 BC - 39 AD) Galilee and Perea, the fourth part of the kingdom of Judea, and therefore was called tetrarch, i.e. tetrarch (Luke 3:1). He was voluptuous and careless, he let go of his lawful wife, the daughter of the Arabian king Arethas IV Aeneas (9 BC - 40 AD) (cf. 2 Cor 11:32), and took away his wife Herodias from Philip, his brother, for which he was convicted by John the Baptist (Mark 6:18-20). Christ called I. A. a fox (Luke 13:32). Probably, to satisfy his idle curiosity, he wanted to see the Lord Jesus, hearing about His works (Luke 9:7-9). I.'s desire was fulfilled during the trial of the Lord. Pilate sent Christ the Savior to I., as he lived in his region; I. asked Him about many things, but the Lord answered him nothing (Luke 23:7–11, 15). For his harassment of the royal dignity, I. A., together with his lawless wife Herodias, was exiled in 39 by the Roman emperor Caligula (37–41) to imprisonment in Lyon (Gaul), where he died. ANTIPATER (instead of father) (1 Mac 12:16, 14:22), son of Jason, one of the envoys of the high priest Jonathan II Maccabee (160–143 BC) to the Romans and Spartans to renew a friendly alliance with them. ANTIPATER is not mentioned in the biblical books, but, as the founder of the Idumean dynasty in Judea and as the father of Herod Vel., he played a large role in Jewish history and in the early destinies of Christianity. According to some, A. was from the root of those Jews who were the first to come from Babylon (I. Flavius. Antiquities XIV, 1, 3; Jewish War I, 6, 2), according to others, he was of a Philistine family from the city of Akamon (see Justin Martyr. Dialogue with Tryphon, 52), where his father - also Antipater - was the “hierodulus” of the church of Apollo; but one day the Edomites attacked and took with them their son, who was already raised as a pure Edomite (Julius Africanus in Eusebius in “Ecclesiastical History” I, 6, 2–3; 7, 11). This A. first appears on the stage of history after the death of the Asmonean queen Alexandra in 67 BC, when he took the side of her eldest son Hyrcanus II (d. 30) against the younger Aristobulus II (d. 49) and in favor of the former tried to attract the Nabatean king Aretha (being somehow connected with him through his wife Cyprus from a noble Nabatean family). At this time, a new force appeared in the person of Pompey, who, after the defeat of Mithridates in 56. moved to Judea, captured Aristobulus and his family, appointed Hyrcanus as high priest without the royal title, and A now turned out to be an outstanding personality. He helped Marcus Aemilius Scaurus in the campaign against the Nabateans, achieved acquaintance and friendship with Mark Antony, and in the war with Archelaus he significantly supported the governor of Syria Gabinius, who arranged affairs in Jerusalem according to the wishes of A. (And Flavius. Antiquities XIV, 6, 4). For his exceptional services to Caesar in Egypt, A. received the title of Roman citizen and was made procurator of Judea (Antiquities XIV, 8, 3 and 5; Jewish War I, 10, 3). In this dignity, he sent his second son, 25-year-old Herod, as governor in Galilee, after the death of Caesar (March 15, 44 BC) he joined one of his assassins, Cassius Longinus, and through him achieved that Herod achieved governorship in Coele-Syria, but in 43 BC he was poisoned at a feast at Hyrcanus II. According to I. Flavius’s description, A. “was distinguished by piety, justice and love for his country,” but also by enormous ambition and indiscriminate, although very successful, diplomatic and political dexterity. Herod Vel. to a great extent inherited these last talents with many of the worst sides. ANTIPATRIDA (Acts 23:31), a city between Caesarea Palestine (Maritime) and Jerusalem 36 versts. from the first, 59 from the second and 15–18 from Jaffa. It was founded by Herod Vel., who named it in honor of his father Antipater, and is remarkable as the place to which the ap. Paul by the commander of a thousand Claudius Lysias on the occasion of the evil plot against him by the Jews who wanted to kill him. A. was built in the luxurious Saron Valley on the ruins of a place called by I. Flavius ​​Kafar-Saba. In the 4th century. the city fell into great decline, but even at the Council of Chalcedon in 451 the Bishop of Antipatrids was mentioned, and in the 8th century. it was known to be inhabited by Christians. Among today's Arabs, this area is known almost under the former name of Keffr-Saba. ANTICHRIST (opponent of Christ) (1 John 2:18–19, 22), in a broad sense, this name means anyone who does not confess Jesus Christ as the Son of God and rejects His teaching. Such are all false teachers, of whom there were many already in the time of the apostles (1 John 2:18; 4:3). But in its own and narrower sense, the name A. refers to the special person of the wicked fighter against God, who, before the second coming of the Lord to earth, will oppose Christ and try to destroy Christianity, but instead he himself will die in a terrible way. The Lord Jesus will kill him with the spirit of His mouth and destroy him with the appearance of His coming (2 Thess. 2:8). His personal qualities and actions are clearly depicted in v. 3–10 and in Rev 13:2–10, See Belyaev A.D., prof. About godlessness and the Antichrist. Sergiev Posad, 1898 T 1; Glubokovsky N. N., prof. About the Second Epistle of St. Paul to the Thessalonians St. Petersburg, 1915. ANTHOPHIAH (prayers accepted by Jehovah) ( 1 Chronicles 8:24 ), son of Shashak; from the heads of the generations of the tribe of Benjamin. ANUV (joined, native) (1 Chronicles 4:8), son of Kod, from the descendants of Judah. ANFIPAT, glory. - see Proconsul. ANPHRAX (coal) (Tov 13:17), otherwise CARBUNCLE (Ex 28:18, 39:11), a rare and precious stone found mainly in Peru and eastern. India and formerly traded with Tyre, it is dark red in color. In sunlight, it loses its dark hue and looks like burning coal, which is why it got its name. He occupies the first place in the second row of the high priest's breastplate of judgment. – See Bdellach. ANKHUS (1 Samuel 21:10–14), king of Gath, to whom David fled, twice hiding from Saul. In the first case, David pretended to be mad and rejoiced that he managed to get away from Saul, and in the second case, David took 600 people with him and stayed with A. for a year and four months (1 Samuel 27:2, 7) AOD (conjunction) ( Judges 3:15–30 ), son of Gera, from the tribe of Benjamin; the second judge of Israel, who freed the Israelites from Eglon, king of Moab, who had oppressed them for 18 years. The Israelites sent A. with gifts to Eglon as a sign of their citizenship. Under the pretext that he had a secret word to say, A. asked for a secret audience with Eglon and then, left alone with him, took the sword from his right thigh and with his left hand (because, like many of the Benjamites, he was left-handed) inflicted a mortal wound on the king in the belly. The custom of conveying news secretly, face to face, seems to have been so general that the courtiers of Eglon immediately left the royal chambers as soon as they learned about A’s desire. According to travelers, this custom continues even to this day in eastern countries: as soon as it becomes known that the messenger has something secret to say to the ruler, then everything is immediately left to the hall except the arrival. A., having killed the king, went to Mount Ephraim, called the oppressed Israelis to help with a trumpet, intercepted all crossings across the Jordan and destroyed up to 10 thousand of the best warriors from the Moabites. A. was a judge of Israel until his death, and the peace he brought lasted until his death. – See also Somegar. See Troitsky I.G., prof. Religious, social and state condition of the Jews during the Judges of St. Petersburg, 1886. AOPASHUB (2 Ezra 9:44), under Ezra, from the heads and rulers of the people who stood on his left side during the reading of the Law in the 7th month; in Nehemiah 8:4 Hashum. APAMEIA, or APAMIA, a city (a fortress on the Orontes River, south of Antioch) and region in Syria, where Holofernes was (Jude 3:14 according to the Vulgate) The former name of the city was Pharnacia; now here are the ruins of Kalat el-Mudik. From here came the Syrian usurper Tryphon, who was killed there by Antiochus VII. APAMINAH (2Ezra 4:29–31), daughter of Bartaq; concubine of King Darius. APERS (1Ezra 4:9), the name of the people resettled by Sennacherib to the cities of Samaria. APELLES (Rom 16:10), of the 70 apostles. Ap. Paul, welcoming him, calls him proven in Christ. According to legend, he was a bishop in Smyrna. Memory October 31 and January 4. APOCALYPSE (Revelation), prophetic book, the last among the New Testament ones. Written by St. ap. John the Theologian, who was exiled to the island of Patmos by Domitian (81–96) for his testimony about Jesus Christ; consists of 22 chapters. One Sunday, John, while on Patmos, was in the spirit (Rev 1:10), and in this inspired state of secrecy, the Lord Jesus Christ appeared to him, commanded him to describe the visions that appeared to the seven Churches of Asia Minor (Rev 1:9–19) and revealed the future fate of the Christian Church in various symbolic images. The purpose of the revelation is to console believers amid persecution and dispel their anxious fears about the future of Christianity, which is being attacked on all sides by Jews, pagans, and false teachers. Its subject is the warfare of the serpent, the ancient tempter, with the Lamb-Redeemer, the complete, final victory of the Lamb and the future renewal of the whole world. The book concludes with the following words: He who testifies to these things says: Hey, I am coming quickly! Amen. Hey, come, Lord Jesus! The grace of our Lord Jesus Christ be with you all. Amen (Rev 22:20–21). See Zhdanov A. A. Revelation of the Lord about the seven Asian Churches. M, 1891; Peter (Ekaterinovsky), bishop. Explanation of the Apocalypse of St. John the Theologian Tomsk, 1885, Orlov N., priest. Apocalypse of St. Apostle John the Theologian M, 1904; Vinogradov N.I., About the ultimate destinies of the world and man M, 1887; Explanatory Bible T 11 St. Petersburg, 1913; Chetyrkin V.V. Apocalypse of St. Apostle John the Theologian Pg, 1916 and his speech in “Christian Reading” for 1916 No. 5–6 C 547–558, Bukharev A. A. (former Archimandrite Theodore) Study of the Apocalypse Sergiev Posad, 1916. APOLLONIUS (destroyer), name of 6 persons. (2Mac 3:5–7; 4.4), son of Thraseas; military leader of Cole-Syria and Phenicia, who reported to King Seleucus IV Philopator (187–175 BC) about the riches of the Jerusalem Temple, as a result of which he sent Iliodor to steal them, but God did not allow this, (2 Mac 4:21), son of Menestheus, sent by the Syrian king Antiochus IV Epiphanes (175 - 164 BC) to Ptolemy, king of Egypt, to congratulate him on his accession to the throne; (1 Mac 1:29; 2 Mac 5:24), probably the chief of taxes under Antiochus IV Epiphanes, king of Syria, sent by the latter to Jerusalem to radically Hellenize the holy city; (1 Mac 3:10–12), governor of Samaria during the reign of Antiochus IV Epiphanes; (1 Mac 10:69, 74–79), governor of Coele-Syria under Alexander Val (150–145 BC) and Demetrius Nicator (145–138, 129–125 BC), kings of Syria; took the side of the second against the first; (2 Mac 12:2), son of Geneas, former governor under Antiochus V Eupator (164–162 BC). APOLLONIA (Acts 17:4), a city in Macedonia, lying between Amphipolis and Thessalonica, in the province of Mygdonia, 45 versts from the first and 52 from the second, now the village of Pollina. The apostle passed through this city. Paul during his second journey on the way from Amphipolis to Thessalonica. APOLLOS (Acts 18:24; 19:1), an eloquent and scriptural Jew, was a native of Alexandria in Egypt. At first he was instructed only in the rudiments of Christian teaching and knew only the baptism of John, but then in Ephesus he received detailed instruction in the teaching of the Lord from Aquila and Priscilla. He worked hard in Achaia and Corinth to convert the pagans. In Corinth, the love of the disciples for him even caused some division, which was later denounced by the apostle. Paul (1 Cor 1:12; 3:4–6, 22) Subsequently A. was in Crete (Titus 3:13). Tradition says that he was a bishop in Smyrna before St. Polycarp, but this is not clear from history, but rather Apelles was such (Rom. 16:10). According to another legend, he was a bishop in Caesarea (Palestinian). His memory is celebrated on January 4 and December 8. APOLLOPHANES (2Mac 10:37), Syrian, under Antiochus V Eupator; killed by Judas Maccabee. APOSTLE (messenger) (Matthew 10:2), this word is used in a broad sense in the Holy Scriptures. Scriptures about various messengers of God. Thus, the Lord Himself is called the Messenger of God and the Angel of the covenant (Heb 3:1, Mal 3:1) because He was sent from God the Father. In particular, this name refers to the 12 chosen disciples of the Lord, whom He sent to preach the Gospel. Their names are as follows: Simon, called Peter (or Cephas), and Andrew his brother, James Zebedee and John his brother; Philip and Bartholomew; Thomas and Matthew the publican, otherwise Levi; Jacob Alphaeus and Simon the Zealot, Judas Jacob, otherwise called Thaddeus, and Judas Iscariot, who later became a traitor to the Lord. After the ascension of the Lord, instead of Judas the traitor, he was chosen by lot and numbered among A. Matthias (Acts 1:15–26). The instructions of the Lord Jesus Christ A. are contained in Matthew 10:5-42 and are especially remarkable in their strength and expressiveness. The distinctions, services and duties of A. are as follows: a) they were all eyewitnesses and hearers of what they testified to (John 15:27; Acts 1:22; 1 John 1:3); b) everyone was called, or chosen, by the Lord Himself (Luke 6:13; Gal 1:1), even the apostle. Matthias is no exception, since his election by lot was according to the will of God (Acts 1:23–26); c) they were inspired by the Spirit of God (John 16:13); d) they had the power to perform miracles and impart spiritual gifts (Mark 16:20; Acts 2:43; Heb 2:4). In addition to the 12 A. and Paul, the 70 disciples of the Lord are also called A. according to the number, perhaps, 70 members of the Jewish supreme court or according to the number of 70 elders of Israel (Numbers 11:16, 24–25), but these were not constant eyewitnesses and witnesses of the works of God and were not fully invested with the same authority and power as the first. According to various lists, these A. are as follows (Sergius (Spassky), Archbishop. Complete Monthly Books of the East. 2nd ed. Vladimir, 1901. T 2. P. 6–11, in “notes”): 1) Jacob, brother of the Lord; 2) Cleopas, bishop. Jerusalem; 3) Matthias, chosen to replace Judas; 4) Thaddeus, who carried a letter to King Abgar; 5) Ananias, who baptized Saul-Paul, bishop. Damascene; 6) Stephen the First Martyr; 7) Philip, who baptized the eunuch, bishop. Trallian in Asia, 8) Prokhor, bishop. Nicomedia; 9) Nicanor, who died during the martyrdom of Stephen; 10) Timon, bishop. Bostrian; 11) Parmen deacon; 12) Nikolai, bishop. Samaritan; 13) Barnabas, bishop. Mediolansky; 14) Mark the Evangelist, bishop. Alexandria, 15) Luke the Evangelist; 16) Strength, ep. Corinthian, 17) Silouan, bishop. Thessaloniki, 18) Chriskent, bishop. Carchidon in Gaul; 19) Epenet, bishop. Carthaginian; 20) Andronik, bishop. Pannonian; 21) Ampliy, ep. Odissa (or Macedonian, or Mysian, which is now Varna); 22) Urvan, ep. Macedonia, 23) Stachy, bishop. Byzantium; 24) Barnabas, bishop. Heraklian (in Thrace); 25) Figell, bishop. Ephesian; 26) Hermogenes (bishop in Megara frachesti); 27) Dimas (in Thessaloniki); 28) Apelles, bishop. Smirnsky; 29) Aristobulus, bishop. Britain; 30) Narcissus, bishop. Athenian (or Patras); 31) Herodion, bishop. in Patras; 32) Agabus the prophet; 33) Rufus, bishop. Theban; 34) Asinkrit, ep. Hyrcania (in Lydia); 35) Phlegont, bishop. Marathon; 36) Herm, ep. Dalmatia; 37) Patrovul (Patrov), bishop. Puteoli (Naples); 38) Hermas, ep. Philip (Philippolis); 39) Lin, ep. Roman; 40) Guy (Kai), bishop. Ephesian (after Timothy); 41) Philologist, bishop. Sinope; 42) and 43) Olympus (Olympanus) and Rodion, suffered (beheaded with Peter) in Rome; 44) Lukiy, bishop. Laodicea of ​​Syria, 45) Jason, bishop of Tarsus, 46) Sosipater, bishop. Iconium, 47) Tertius, bishop. Iconium; 48) Erast, bishop. Paneads; 49) Quart (Quart), ep. Berita; 50) Apollo, bishop. Caesarea; 51) Cephas; 52) Sosthenes, bishop. Colophon; 53) Tychicus, ep. Colophon (Chalcedon in Bithynia); 54) Epaphroditus, bishop. Adria or Adriaki (in Thrace), 55) Caesar (Caesar), bishop. Dyrrachia (Crowns in Boeotia); 56) Mark, nephew of Barnabas, bishop. Apollonia (Bithynian); 57) Just, bishop. Eleutheropolis; 58) Artema, ep. Lystres; 59) Clement, bishop. Sardinian (Sardiki); 60) Onesiphorus, bishop. Crowns; 61) Tychicus, ep. Chalcedon; 62) Karp, ep. Berita in Thrace, 63) Evod, bishop. Antiochian; 64) Aristarchus, bishop. Apamea; 65) Mark, who is also John, bishop. Vivlopolya (Vivla); 66) Zina, ep. Diospolis; 67) Philemon, bishop. Gases; 68) and 69) Aristarchus and Pud; 70) Trofim, who suffered with Pavel. Sometimes Dalmatius, bishop, is cited. Tripoli, Onesimus and Fortunatus, and Asinkritos, Patrov and, it seems, Herodion or Narcissus are omitted. Council 70 A. is celebrated by the Orthodox Church on January 4. Other men of the Apostolic Church who zealously served the good of the Church and the Gospel are called in Scripture A., or messengers (2 Cor 8:16-19; 22-24; Phil 2:25, 30). Finally, A. are named in the Christian Church some other persons whose ministry and election approached the apostolic ministry. These are, for example, Equal-to-the-Apostles Mary Magdalene, St. Equal-to-the-Apostles Kings Constantine and Helen, St. Equal to the Apostles Nina, enlightener of Georgia, St. Methodius and Cyril, St. Equal to the Apostles Vel. book Vladimir and others APPIAN SQUARE (Acts 28:15), the place where Paul was met by Roman Christians when he walked from Puteoli to Rome as a prisoner, under the supervision of a centurion. It was located 60 versts. from Rome. This place is identified with Triponto and is on the road to Naples. Its name is explained by the fact that it was located on the famous Appian Way, leading from Rome to Capua and built (in 312 BC) by the censor Appius Claudius; contained a forum, or trade market, with hotels for travelers, where small traders gathered in large numbers. APSINFOS, glory. (Rev 8:11), wormwood. APPHIAS (enlarging) (Phil 1:2), a Colossian Christian woman believed to be the wife of Philemon. These spouses had a home church and were distinguished by their hospitality and love for the saints. She died as a martyr together with Philemon in Colossae during the reign of Nero (54–68). Their memory is on February 19 and November 22. APHUS (cunning, secretive, feigned) (1 Mac 2:5), this was the nickname of Jonathan, the brother of Judas Maccabee. AR (Deut. 2:9, 18, 29), AR-MOAB (Num. 21:28; Isa. 15:1), once the main city of Moab; was located 30 versts. south of the Arnon River. It was also called Ravwaf-Moab, and then by the Greeks - Areopolis. It was once conquered and burned by Sihon, king of the Amorites (Numbers 21:28), after which it belonged to the tribe of Reuben and around the time of Jerome (in 342 A.D.) it was destroyed by an earthquake. Nowadays it is called El-Rabba, and even recently travelers discovered two abundant springs here, near the ruins of the ancient city. ARA, Heb. ’ărā’ (lion as a symbol of strength, the might of God) (1 Chronicles 7:38), from the sons of Jether; from the heads of the generations of the tribe of Asher. ARA, Heb. hā’rā’(mountainous place) (1 Chronicles 5:26), the name of a city and, perhaps, a region (mountainous) in Media, in which, like some other cities, the captive Israelites were housed. It is believed to be in what is now Persian Iraq, between Baghdad and the Caspian Sea. ARAB (ambush) (Joshua 15:52), a city of the tribe of Judah south of Hebron. ARAB, glory. (steppe, desert plain) (Deut. 1:7; 2:8; 3:17), a vast plain running on both sides of the Jordan from Lake Gennesaret to the Dead Sea and further south to Elath. Currently, the name Wadi el-Arawa refers only to its south. half. A. Moses calls the great and terrible desert (Deut. 1:19), and the prophet. Jeremiah - empty and uninhabited... the land of the shadow of death (Jeremiah 2:6). It is also very remarkable that St. the writer, describing the situation of the people of Israel in the desert of A., presents the Jews as extremely tired and grumbling about the burden of their wanderings. The Jews camped twice in this plain, namely in Kadesh (Deut. 1:19; Num. 20:1). Currently, among this desert valley there are green oases with shrubs and palm trees in some places. Mirages often appear in it and dangerous poisonous snakes, long scorpions, etc. are found. Vast piles of garbage indicate the place where the city of Hormah (spell) stood (Numbers 21:3). – See Jordan Plain. ARAB, glory. ( Deut. 4:49 ) – see Dead Sea. ARABBA (Joshua 15:60), a now unknown city of the tribe of Judah. ARABIAN GULF - see Red Sea. ARABIAN SEA, glory. (2 Kings 14:25) - see Dead Sea. ARABITANS (2 Chronicles 9:14; Neh. 2:19, Isa 13:20; Acts 2:11), in ancient times were generally called the sons of the east (Gen. 29:1), and later in Arabic sharqiin (i.e. eastern), from which the word Saracens was formed. They all lived in Arabia and were a mostly nomadic and only partly sedentary people. Both in ancient times and to this day they are considered one people, but according to their original origin they descended from different ancestors, such as: from Joktan, the son of Eber; from Ishmael the son of Hagar, etc. ARABIA (desert, barren country) (1 Kings 10:45), located in the west. Asia to the south and southwest. from Judea; stretching from the north. to the south about 2300 versts, and from the east. to zap. 1800 versts: the station borders on the north. with Syria, here, with the Euphrates River and the Persian Gulf, in the south with the Indian Ocean and to the west with the Red Sea, Palestine and part of Syria. It has been divided since ancient times, since the time of the Alexandrian geographer Ptolemy, into three parts: A. Desert, huge sandy steppe with oases of palm trees and springs of brackish water scattered here and there. It was once the country of the Ishmaelites, and is currently inhabited by Bedouins, nomadic predatory tribes. Sometimes called simply the wilderness (Job 1:19); A. Happy, was a very fertile land. Its inhabitants, who considered themselves descendants of Shem, bore little resemblance to the nomadic shepherds and predators who inhabited the rest of A. They had permanent dwellings, were engaged in agriculture and trade, and once possessed significant wealth and education. The famous ancient kingdom of the Sabaeans lay on an elevated, fertile terrace to the southwest. the end of A., in present-day Yemen, the Country abounded in incense, spices, balsam, gold, precious stones, and conducted extensive trade with Tire, India and with all of Western Asia. The Queen of Sheba (or the south), hearing about the glory of Solomon, arrived with great gifts in Jerusalem to listen to him (1 Kings 10:1–4), as Christ Himself pointed out (Matthew 12:42); A. Rocky, occupies the area of ​​the once former country of Midian. The Edomites and Amalekites lived here, as well as the powerful and independent tribe of the Ishmaelites. This country of shepherds was the site of several major events in the history of the Old Testament Church. It was in Rocky A. that the Jews wandered for 40 years after crossing the Red Sea; in it, on the Sinai Peninsula, are the biblical Mount Sinai, the Mount of Mosaic Law, and Horeb. It is believed that many of the valuable items mentioned in Exodus 30:23–24 were exported from A.; even at the present time, merchant caravans from the descendants of the Cushites, Ishmaelites, and Midianites often travel through this desert with almost the same articles of trade and in exactly the same manner as in the days of Moses. If any nation in the world represents in its history an example of both extreme antiquity and simplicity of morals, then these are, of course, the Arabians, or Arabs. Anyone who would decide to visit them sees himself as if suddenly transported to the most ancient centuries. Of all the eastern peoples, the Arabs spread further than others around the globe, and during all their wanderings they preserved their language, morals and customs much better than any other people. The best explanations of biblical customs and language are given to us by A. Its population to this day, in appearance, appearance, customs, and way of life, is almost the same as that of the Jewish people in Palestine during the patriarchal or judicial times. To this day they live in tents or tents and fully preserve the ancient forms of greetings, good wishes and hospitality. Salam-Aleikum (“peace be with you”) is heard to this day in the desert, as at the time when the wanderers approached the doors of Abraham’s tent. Many Arab tribes, living by raids and predation, consider the speed of their horses to be the first blessing, as in the time of the Jewish prophets. The Arabic language, as akin to Hebrew, but even more flexible and diverse, turns out to be very useful philologically in interpreting the Old Testament. The most striking explanations of many of the customs mentioned in the Bible are borrowed from the customs and manners of the Arabians, and in this respect they are, of course, much more precious to us than those herbs, perfumes and gold that were once the subject of their extensive trade. The earliest biblical name for Africa is the land of the east (Gen. 25:6), and its population is known as the inhabitants of the east (Judges 6:3; 7:12). Solomon was in relations with the kings of Arabia when his fleet passed by the Arabian Gulf for sea trade with (Ether in India (1 Kings 10:15). At Pentecost, on the day of the descent of the Holy Spirit on the apostles, the Arabians were among the people gathered to the apostles (Acts 2:11). Subsequently, several Christian Churches were founded in Africa. ARABOTH, glory. (Deuteronomy 34:1), steppe, plain (Moab). ARAD (place of wild donkeys), name of city and place: (Judges 1:16), a city to the south. outskirts of Palestine, whose king prevented the children of Israel from passing through his domain and even took several captives (Numbers 21:1–3), for which the inhabitants of the city were cursed and the city itself was destroyed. According to some information, this is the current El-Sufe - a hill located 8 hours south of Hebron, but it is more likely to see A. in the ruins of Sebat, Esbat, Sebait 37 miles away. to the north from Ain Kadiz and 24 versts, south of Halaza (Elusa). – See also Khorma; ( 1 Mac 15:23 ) - see Arvad. ARAD (1 Chronicles 8:15), from the sons of Beriah; from the heads of the generations of the tribe of Benjamin who lived in Jerusalem. ARAM, ARAMEA (high country) (Heb. Gen. 24:10), under this name in Hebrew. I mean, of course, Syria in the sense of Syria and Mesopotamia together. It is a high plateau, 2000 feet above sea level, extending from the source of the Jordan to the Euphrates. The word A. is often combined with other words, such as Aram-Maacha (cf. Heb. 1 Chronicles 19:6), Aram-Nagaraim (Heb. Gen. 24:10), and denotes Syria with some other kingdoms that belonged to it in ancient times. A. in connection with Mesopotamia, where Jacob fled to the house of Bethuel to Laban (29:1), is called the Syrian fields in Hos 12:12. ARAM (high), name of 4 persons: (Gen 10:22), youngest son of Shem; (Gen 22–21), son of Kemuel and grandson of Nahor, Abraham's brother; (1 Chronicles 7–34), from the sons of Shemer; from the heads of the generations of the tribe of Asher; ( Ruth 4:19 ; Matt 1:3–4 ; Luke 3:33 ), son of Hezrom son of Perez; mentioned in the genealogy of Jesus Christ. ARAMIC LANGUAGE, since the time of the blessed one. Jerome is also called Syro-Chaldean, but this is incorrect. The words Dan 2:4 that the Chaldeans answered the king (Nebuchadnezzar) in Aramaic do not refer to the Chaldeans by nationality, but to members of the priestly caste. From here it rather follows that A. I. was Nebuchadnezzar's courtier, becoming the language of trade and international diplomacy from the Assyrian era until the ascendancy of Hellenism; but it is not at all identical with Chaldean, the Babylonian form of which is preserved in cuneiform. Mixing with Syriac is unsuccessful because it equates the part with the whole. In the Northern Semitic family there are three branches: 1) Canaanite (or Canaanite), 2) Aramaic and 3) Assyro-Babylonian. In turn, Aramaic falls into groups: 1) Eastern Aramaic (the languages of Syriac, Babylonian Talmud and Mandaean) and 2) Western Aramaic, represented by dialects: a) Judean (Biblical-Phramaic: two words in Gen 31:47; 1 Ezra 4:8; 6:18; 7:12–26; Dan 2:4–7:28; Jer 10:11 and in the targums of Onkelos and Jonathan), b) Galilean (in the Palestinian or Jerusalem Talmud, Samaritan and Christian-Palestinian languages), c) Palmyrene and d) Nabataean. If sometimes for A. I. The term “Suri” is used only as an artificial and technical designation that we are not talking about paganism, for Arameans were then called specifically and exclusively pagans. Homeland of Western-A. I. was between the upper reaches of the Euphrates and the Mediterranean Sea to the borders of the Kingdom of Israel, but it has long begun to displace the Canaanite dialects, and from the end of the 3rd century. BC gains predominance in popular circulation and about half of the 2nd century. becomes widespread in Syria, Palestine and border areas to the east. countries, so that further Jewish remains the language of school and worship. This is the victorious penetration of A. I. is explained by the political and numerical weakening of the Jewish-speaking population, as well as by the fact that until the Greek period Aramaic was the official language. In Palestine, Western A. dominated. i, but with some differences in pronunciation between Judea and Galilee, as evidenced by both the Gospel (Matthew 26:73) and the Talmud. And LXX give the Aramaic transcription in the words πάσχα, σίκερα and (twice) γιώρας; (Ex 12:14, Isa 14:1) for Hebrew "ger". The Apocryphal Book of Enoch was originally written in Aramaic. In the age of Christ A. I. was popular, as can be seen from the Aramaic words αββα (Mark 14:36), Ἁκελδαμάχ (Acts 1:19), γαββαθα (John 19:13), γολγοθᾶ (Matthew 27:33), εφφαθα (Mark 7:34 ), κοραβανας; (Matt 27:6, 8; Josephus. The Jewish War II, 9, 4), μαμωνᾷ (Matt 6:24), μαραν αθα (1 Cor 16:22), Μεσσίαν (John 1:41), πάσχα (Matt 26:17), ῥακά (Mt 5:22), σατανᾶς (Mt 16:25), ταλιθα κουμ (Mk 5:41), proper names Κηαφας, Μάρθα, Ταβιθἀ and complex ones Βαρ - son (Barabbas, Bartholomew, Variisus, Variona, Barnabas, Barsabas, Bartimaeus) and the exclamation of the Lord on the Cross ελωι ελωι λεμα σαβαχθανι (Mark 15:34, cf Matthew 27:46) Josephus (Antiquities III, 7, 1) indicates the native Hebrew equivalents (in Aramaic) for the Greek designations for priests, high priest, Sabbath, Passover and Pentecost. And in Palestine, the Hebrew language was so little accessible to the people that during divine services the biblical readings had to be translated into popular Aramaic speech verse by verse (Megillah 4, 4; 6,10). However, it is a mistake to believe that the Jews in Babylonian captivity forgot the Hebrew language and what exactly they brought later, upon their return, A. I. On the contrary, only the Hebrew language continued to be considered sacred and was allowed for biblical liturgical readings, and in some liturgical cases its use was absolutely obligatory. Hebrew was the language of scholars, and even legal debates were conducted in it by rabbinic scribes. In general, it was the legalized language of worship and authoritative literature, which is why the thought of Prof. Franz Delitzsch that the original original Gospel of Matthew was written not in popular A. Ya., but in sacred Hebrew. ARAN (vigilant, guarding, vigilant, i.e. God; according to Gesenick, mountainous), the name of three persons: (Gen 11:26–29), son of Terah, younger brother of Abram (Abraham), died in Ur of the Chaldeans, father of Lot, Milcah and Ishka; (Gen 36:28), son of Dishan, a Horite; (Numbers 26:36), of the sons of Shutel, an Ephraimite; the founder of the Aranov generation. ARARAT (holy soil) (Gen. 8:4), a region or country lying near the center of Armenia. It once had several cities that were the residence of successive kings and rulers of Armenia, which is why the word A. is often used to designate the entire region of Armenia. In the Bible (2 Kings 19:37; Isaiah 37:38) it is called the land of Ararat. In the north-east part of Armenia, on the borders of Russia with Turkey and Persia, on the elevated plain of Araks, there is one of the highest mountains of Armenia, with two peaks, Big and Small A. The first is called Cuhi-Nuc by the Persians, i.e. Noah's mountain, for it is believed that Noah's ark stopped on this mountain. The tops of these peaks (one of which rises 15 thousand feet above sea level) are constantly covered with snow. The Kurds, a wild Mohammedan tribe, currently live in close proximity to the Ararat Mountains. Since the war between Russia and Persia in 1828, Russian borders have expanded so much that they also captured A. And now at the foot of this mountain you can see representatives of three states: Russia, Persia and Turkey. It has been repeatedly disputed whether the ark actually came to rest on this mountain; disputed mainly on the basis of the phrase Gen. 11:2, according to the meaning of which the stopping place of the ark was to the east. from the Shinar Valley, while A. Armenian is located to the west. from her. But this difficulty is easily eliminated by the fact that the Bible does not say exactly the direction of the journey taken by Noah and his family after the flood, but says generally: moving from the east, they found a plain in the land of Shinar and settled there. The words from the east in the original mean: before, in relation to both place and time, it only has the meaning that in their first general migration from A. they came to the plain, etc. This view is confirmed by the prophet Jeremiah (Jeremiah 51:27), who speaks of A. as one of the north. countries from which an enemy attack should fall on Babylon; and this directly points to A. in Armenia, as standing precisely towards the north. from Babylon. The sons of Sennacherib fled to the land of Ararat after killing their father in the church of Nisroch (2 Kings 19:37). KINGDOM OF ARARAT, glory (Jer 51:27) - see Mii. ARARITAN ( 2 Samuel 23:33 ), HARARITIAN ( 1 Chronicles 11:35 ) (highlander), one of David's brave warriors, Ahiam, so named after his place of residence or origin. ARAH (immigrant), name of three persons - (1Ezra 2:5; Nehemiah 7:10), his sons (descendants) were among those who returned from captivity with Zerubbabel; in 2Ed 5.10 Apec; (1 Chronicles 7:39), from the sons of Ullah; from the tribe of Asher; (Nehemiah 6:18), father of Shechaniah, father-in-law of Tobiah, an Ammonite in the days of Ezra and Nehemiah. ARBA (square or fourfold) (Joshua 14:15), prince of the Canaanites; the ancestor of the giants of the Anakimlians. ARBITEAN (native of Arba) (2 Samuel 23:35), this name is adopted by Paarai, one of the mighty men of David. WATERMELON (Cucumis citrullus L.), a vegetable native to Africa, from where it came to the southwest in ancient times. and south Asia, and in the Middle Ages to Europe. In Egypt, it has long been grown along the banks of the Nile. Many commentators believe that Numbers 11:5 refers not only to melons, but also to A., for the Hebrew avatiah (Arabic, battikh) and the Greek πέπων denote both. ARVAD (Eze 27:8, I), ARAD (1 Mac 15:23) (place of wanderers, fugitives), a city also called Arpad and Arfad, and among the Turks - Ruad. According to Strabo, it was built by fugitive Sidonians in Phenicia, on the island of Arad, near the shore of the Mediterranean Sea, 30 or 45 versts. north of Tripoli. In ancient times it was a rich Phoenician city, especially flourishing under the Seleucids. Subsequently destroyed by Moab, Omar's general. Now it is a small poor village consisting of ruins. ARBADEE (Gen. 10:18; 1 Chron. 1:16), from the sons of Canaan, the son of Ham; from him came the Canaanite tribe of the Arvadeans, which inhabited the city of Arvad and the nearby islands of Phenicia; during the time of the prophet Ezekiel (27:8, 11) the Arvadean tribe was considered skilled in navigation and warlike in the service of the Assyrian kings. ARVATTS (1 Mac 5.23), according to one opinion, this is the country of Narvat (now Narbat), located 10 versts. from Caesarea, on the way to Samaria; in another way - to the north. From Tiberias (now Ardel-Batiha). ARVILI (1 Mac 9:2), a locality in Galilee where the village of Mesalof lay, taken by Bacchides during the reign of Demetrius Sotira. This area, as described by I. Flavius, fully corresponds to the current fortification of Qalaat Ibn-Maan with the ruins of Irbit lying to the south of it, which are recognized as ancient Arbela. ARVO, glory. (Joshua 15:54; 20:7), ARBOK, glory. (Joshua 15:13), ARBOZ, glory. (Genesis 23.2) – see Kiriath-arba, Hebron. ARGE (2Ezra 5:13), his sons (descendants) returned from captivity with Zerubbabel; in 1Ezra 2:12 Azgad. ARGOV (m.b., confusion, heap, large stone) (Deut. 3:4), a wild country on the other side of the Jordan, which belonged to Og, king of Bashan. This region and the entire country of Bashan was given by Moses to the half-tribe of Manasseh. This country, consisting of black basalt, was called Trachonitida around the time of Jesus Christ (now Leja south of Damascus), lay to the east. from the Jordan, near the Sea of ​​Galilee, and once had sixty large cities with walls and bronze gates (1 Kings 4:13). ARGOV (2 Kings 15:25), a nobleman of the king of Israel Pekia, who was killed along with him by Pekah, who later took the Israeli throne. ARGOB, glory (Joshua 14:15) - see Kirath-Arba, Hebron. ARD (mushroom), name of two persons: (Gen 46:21), tenth son of Benjamin; (Numbers 26:40), son of Bela, grandson of Benjamin; in 1 Chronicles 8:3 Addar. ARDAF (3Ezra 9:26), a field in Babylon, where Ezra, after prayer, was sent down from God various revelations. ARDON (fugitive) (1 Chronicles 2:18), from the sons of Caleb by his wife Azubah. AREA, DARIUS (1 Mac 12:7, 19), king of the Spartans during the time of the Maccabees. Two Spartan kings with the name A., or Areve, are known: the first - 310–265. BC and the second - about 265, but in this case, apparently, the first. His letter to Onias I was between 309 and 300. BC Prof. S. A. Zhebelev suggests here not A., but Agis IV, who ruled Sparta in 245–241, and considers the whole story fictional, but his constructions are too fantastic ARELI (lion of God, i.e. hero, follower, worshiper of God) (Gen. 46:16), one of the sons of Gad. AREOPAGUS, AREOPAGIT (Acts 17:19, 22, 34), the second word is the name of the judges of the supreme court in Athens. This name comes from the word “Areopagus” (hill of Mars), which means either the court itself, or the place where its meetings took place, always in the open air. It was a rocky hill or cliff of Ares, almost in the very center of the city. The court that met here had the main business of inquiring and prosecuting blasphemies against the pagan gods; that's why ap. Paul, who so sharply denounced the idolatry of the Athenians and urged them to seek the Lord and serve Him as the only living and true God, was brought to A. for preaching about foreign deities (Acts 17:18). Here the apostle preached a wonderful sermon to the Athenians (Acts 17:22–34). Because of this fascinating sermon, some believed in the Lord Jesus Christ, such as, for example, one of the members of A. - Dionysius, the woman Damari and others with them. The site on which the hill of Areus is believed to have stood is now covered with the ruins of large buildings; these are thought to be the remains of the houses of Dionysius and Damari. They say that A.'s meetings took place only at night with the aim that the minds of the Areopagite judges would not be distracted by anything extraneous. APEC (2Ezra 5 10), his sons (descendants) returned from captivity with Zerubbabel, in 1Ezra 2:5 and Nehemiah 7:10 Arach. ( 2 Mac 5:8 ), the first of the Nabataean kings, whose capital was the city of Petra; around 169 BC he captured the wicked Jewish high priest Jason; (2 Cor 11:32), the fourth of this name was the king of Nabatean, or Arabian, Aeneas (9 BC - 40 AD), father-in-law of Herod Antipas, who owned Damascus. Its regional ruler in Damascus, when ap. Paul was in this city and wanted, favoring the Jews, to seize the apostle, but the latter escaped danger by being lowered from a window by believers in a basket along the city wall. AREHYANES (inhabitants of Erech) (1Ezra 4:9), one of the eastern peoples, whose region - Erech - from ancient times was part of the Babylonian kingdom and lay on the Tigris River, between Susiana and Babylonia. ARIARATH (1 Mac 15:22), A. VI Philopator, king of Cappadocia (163–130 BC). ARIDAI (Esth 9:9), one of the ten sons of Haman, killed by the Jews in Susa, under Mordecai. ARIDATH (Esther 9:8), of the 10 sons of Haman, killed by the Jews in Susa, under Mordecai. ARIEL (lion, i.e. hero, warrior, follower, admirer of God) (Isaiah 29:1–7), one of the allegorical names for Jerusalem, since the latter was the main city of Judea, and the emblem of Judea was a lion. ARIEL (2 Sam. 23:20), a Moabite whose two sons were killed by Benaiah, David's general. ARIEL, glory. ( 2 Samuel 23:31 ) - see Abi-Albon. ARIUS (lion) (2 Kings 15:25), a nobleman of the king of Israel Phakia, who was killed along with him by Pekah, who later took the Israeli throne. ARIMATHEA (heights), a city in Palestine from which, according to the unanimous testimony of the four evangelists (Matthew 27:57, Mark 15:43, Luke 23:51; John 19:38), Joseph, a rich and righteous man, came from, who asked Pilate for burial the body of the crucified Christ Jesus. Probably identical with Rama, or Ramathaim-Zophim, in the tribe of Ephraim, near Lydda or Diospolis (1 Sam. 1:1, 19). Place of birth and burial of the prophet. Samuel, during whose time a prophetic school existed here. Rachel, whom the prophet, was buried near ancient Rama. Jeremiah is represented as crying for her children and not wanting to be consoled (Jer 31:15; 1 Sam 2:11; 7:17; 8:4; 19:18–19, 23; 20:1). Nowadays there is the village of El-Rame, near Bethlehem, but more to the north. from it, approximately two hours' journey south of Jerusalem. ARIORGIM, glory. ( 2 Samuel 21:19 ) - see Jagare-Orgim. ARIOCH (lion), name of three persons: (Genesis 14:9), king of Ellasar (now Senkera); contemporary of Abraham; in cuneiform Iri-Aku, or Rim-Aku; ( Dan 2:14–15 ), commander of Nebuchadnezzar's guard; (Judph 1:6), ally of Nebuchadnezzar, king of Elymea. ARISAI (Esth 9:9), of the 10 sons of Haman; was killed (along with his brothers) by the Jews in the days of Mordecai. ARISOPH OF LANGUAGES, sir. ( Judges 4:2, 13 ) - see Haroshef-Goyim. ARISTARCH (best leader) (Acts 19:29; 20:4; 27:2), Macedonian from Thessalonica, companion and collaborator of St. Paul and a partner in his sufferings in Ephesus (Col 4:10; Phil 1:24). While in this city with the apostle, he almost died due to the popular outrage caused by Demetrius the silversmith. Apostle from the 70; according to legend, he was a bishop in Apamea of ​​Syria; beheaded in Rome. His memory is on January 4 and April 15. ARISTOVUL (excellent advisor), name of 5 persons: (2Mac 1.10), teacher of King Ptolemy IV Philometor (180–145 BC); according to Eusebius, a Jew, a Peripatetic philosopher who wrote explanatory interpretations of Moses for this king; A. I, also called Judas; son of John Hyrcanus (135–104 BC), high priest and king of the Jews (104–103 BC), who conquered Samaria (J. Flavius. Antiquities XIII, I; Jewish War I, 3) [not mentioned in Scripture - Ed.]; A. II, the eldest son of Alexander Iannaeus (103–76 BC) and his wife Alexandra Salome (76–67 BC), who was previously the wife of A. I; high priest and king of the Jews (67–63). During the fight with his younger brother Hyrcanus, he caused the intervention of Pompey, who captured him and then led him with his whole family on a triumphal entry into Rome (61), where A. was poisoned in 49, after which Pompey appointed Hyrcanus II only as the high priest of Judea, which thus lost its political independence from 64 BC (Antiquities XIV, 1–4; Jewish War 1:6–7) [not mentioned in Scripture. – Ed.]; A. III, grandson of Hyrcanus II, son of his daughter Alexandra and brother of Mariamne the Elder, wife of Herod Vel., who, at their insistence, in 35 BC appointed 15-year-old A. as high priest, but at the end of that year, soon after the Feast of Tabernacles, drowned him while bathing [not mentioned in Scripture. – Ed.]; (Rom 16:10), St. Paul welcomes the faithful from his home. The Greek Menology counts him among the 70 apostles and says that he preached the Gospel in Britain. His memory is on January 4 and March 16. ARIEL (1Ezra 8:16), a Jewish elder in Babylon, under Ezra, before his return to Jerusalem; in 2Ezra 8:43 Eduel. ARKEUS (Gen. 10:17; 1 Chron. 1:15), from the sons of Canaan, the son of Ham; from him came the Canaanite tribe of the Arkeans, who are believed to have lived in the north. parts of Phenicia. Arca, which, according to I. Flavius, was their main city, is often mentioned by ancient writers. Its ruins are still visible to the west. slope of Mount Lebanon, called Tell Arka. ARMAGEDDON (peak of Megiddo), a city at the foot of Mount Carmel, which gained fame as the site of bloody battles (Judges 5:19) and the killing of King Josiah (2 Kings 23:29–30). The name of this city, due to its past history, is used in Rev. 16:16 as a symbolic name for some terrible event in the future destinies of Christ's Church. – See Megiddon. ARMENIA, in sacred. books (and in cuneiform writings of Urartu) A. is usually called the land of Ararat (2 Kings 19:37). An elevated country on the howls, the tip of Asia Minor, stretching 650 miles from the east. to zap. and 450 versts from the north. south; borders the Mediterranean Sea in the southwest, the Black Sea in the northwest, the Caspian Sea in the east, and the west. the border is located 900 versts, to the west. from Constantinople. The Euphrates, Tigris and other rivers originate within A. It is divided into 15 regions, of which the central one is called Ararat. In the latter area was the biblical Mount Ararat, on which, according to legend, Noah's ark stopped (see Ararat). Christianity penetrated into Apostolic times in Apostolic times, but was finally planted by St. Gregory the Illuminator, under King Tiridates III (302–344), in the first quarter of the 4th century. The Armenian Gregorians, who differ in their faith from the Orthodox Christians of the Greek-Eastern Church, consider the Catholicos of Echmiadzin, located in Echmiadzin, near Tiflis in the Caucasus, to be their spiritual head. Some Armenians are Catholics. About the Armenian confession itself, see: Troitsky I. E., prof. Statement of Faith of the Armenian Church. St. Petersburg, 1875; Aninsky A.I., History of the Armenian Church until the 19th century, Chisinau, 1900. ARMON (of the palace, i.e. belonging to the royal family, born in the palace) (2 Samuel 21:8), the son of Saul by Rizpah, his concubine, hanged (along with his brother Mephibosheth and Saul’s five sons by Michal) by the Gibeonites to atone for Saul’s guilt. ARNA (3Ezra 1:2), ancestor of Ezra; in 1Ezra 7:4 Zechariah (Heb. Zerachiah); in 2Ezra 8:2 Dawn. ARNAN (forest goat) (1 Chronicles 3:21), son of Rephaiah, descendant of David and Zerubbabel ARNON (noisy, babbling stream) (Deut. 2:24), a river or stream to the southeast. Palestine, which once formed the border between Moab and the Ammonites and between Moab and the tribe of Reuben, serving the south. border howls, half of the Holy Land, for which half the designation is south. and sowing the extreme limits were expressed as follows: from the stream Arnon to Mount Hermon (Deut. 3:8; Josh. 12:1, cf. 4:48), as for the west. half: from Dan to Beersheba. Flowing from the mountains of desert Arabia at one of the stops along the pilgrims' road from Damascus to Mecca, the stream flows into the Dead Sea from the howl, opposite Engeddi (Ain Zhidi), located on the opposite, western bank. Currently, A. is known under the name El-Mojeba. In winter, the stream is full of water and its flow is very fast, but in summer it almost completely dries up. In the old days, the banks of A. were inhabited, but now they are covered only with the ruins of fortifications, cities, mills, etc., and the ancient stone bridge, which served as a constant convenient crossing, has completely collapsed. AROD (Genesis 46:16), AROD (Numbers 26:17) (wild ass), sixth son of Gad, ancestor of the tribe called Arod. AROER, AROIR (naked, poor), name of three cities: ( Deut. 2:36; 4:48 ) Aroer, in the north. bank of the Arnon stream; currently Arair. The expression: a city in the middle of a stream (Joshua 13:9) is explained by the fact that part of the city was on an island formed by the river; (Joshua 13:25) Aroer, which is before Rabbah (Ammonite, now Amman), located, as they say, in the middle of the valley of Gad towards Jazer and given by Moses to the tribe of Gad. In Isaiah 17:2, the Aroer cities mean the entire Trans-Jordanian country with its cities, which, according to his prophecy, will one day be abandoned by the inhabitants and will remain only a haven for shepherds with their flocks; (1 Samuel 30:28), the city of the tribe of Judah, to which David sent gifts from the spoils taken from the Amalekites, this could be present-day Arara, standing on the way from Petra to Gaza. AROM (2Ezra 5:16), his sons (descendants) returned from captivity with Zerubbabel. FRAGRANCES (Song 4:10), fragrant SUBSTANCES (Exodus 30:23). there were many of them: spikenard, myrrh, fragrant cinnamon, aloe, casia, etc. For the most part, aromatic substances were made up of mixing different fragrant essences, either in the form of fragrant powder for smoking, or in the form of ointment for anointing the body, etc. (Proverbs 7:17, Luke 23:56). Some of the aromatic substances were native to Palestine, others were brought to Judea from the South. Arabia and India. The precious ointment, mentioned in Mark 14:3, was used to pour on the head and anoint the feet of dear guests (Luke 7:37–38). Among the aromatic substances of biblical times are many which, even at the present time, constitute the subject of considerable trade between Europe and India. The Jews consumed especially a lot of incense when burying the dead (Mark 16:1, Luke 23:56, 24:1; John 19:39–40). Jewish women wore glass bottles of perfume in their belts and anointed their bodies with it (Esther 2:12) ARPAD (strength, support) (Isaiah 10:9, etc.), a Syrian city, always mentioned in connection with Hamath, etc. probably located near Damascus, it was an important strategic point and served as the key to all of Syria. His name is preserved to this day in the name of the village of Arfad in Northern Syria, 18 versts. to the north from Aleppo. ARSA (earthly) (1 Kings 16:9), ruler of the palace of Elah, king of Israel, in Tirzah; In his house, Zamri killed the drunken king. ARSHAK (1 Mac 14:2–3; 15:22), a common name for the Parthian kings. The Persian and Median king mentioned in the indicated places probably means Arsaces VI, otherwise Mithridates I (174–136 BC), who conquered (c. 140) even Babylon. – See Parthia below. ARSARETH (3Ezra 13:45), the country beyond the Euphrates appears to be very extensive. ARSINOE (3 Mac 1:1, 4), sister and wife of Ptolemy IV Philopator, king of Egypt (222–202 or 203 BC). ARSIPHURIF (2Ezra 5:16), his sons (descendants) returned from captivity with Zerubbabel; in 1Ezra 2:18 Jorah; in Nehemiah 7:24 Harith. ARTAXERXES, name of two kings’ the Persian king A., to whom Persian officials from Judea wrote complaints about the construction of the walls of Jerusalem (1 Ezra 4:7 ff.); usually identified with False Merdiz (of the Magi who reigned for only 8 months), but this opinion is based only on the thought of the chronological order of 1 Ezra; it is more likely that this name (Heb. Artahshasta) means A., and Achashverosh, mentioned a little higher, means Xerxes. In this case, this is the Persian king A. I (464–425 BC), in the seventh year of his reign, who gave permission for Ezra to return with those of his compatriots who decided to follow him. But when they began to build Jerusalem, he - according to a report from officials - forbade it. The royal cupbearer Nehemiah explained the matter to A., and he, in the 20th year of his reign, in the month of Nisan, allowed Nehemiah to go to Judea to rebuild Jerusalem (1 Ezra ch. 2; 7:1–8; Nehemiah 2:1–5). This king is thought to have been A. I Longiman; the seventh year of his reign - 458, twentieth - 445; (Esther 1:1–2), Esther's husband, probably the Persian king (485–465 BC) Xerxes I, son and successor of Darius Hystaspes, called Ahasuerus in 1Ezra 4:6. It is reported that he reigned over one hundred and twenty-seven regions from India to Ethiopia (1Ezra 4:1), that his palace was in Susa, the capital of Persia, and that in the third year of his reign he gave a brilliant feast for his princes, servants and people, described in detail in Art. 1:3–8 In the midst of this magnificent feast, the king called Vashti, his wife, before him to show her to the guests in all her beauty; she refused to go and therefore was alienated from the king and deprived of royal dignity. After this, Esther, the cousin and adopted daughter of Mordecai, who at that time lived at the palace, became A.'s wife. ARTEMA (healthy, unharmed) (Titus 3:12), employee of the apostle. Paul of the 70 apostles, who, according to legend, was a bishop in Lystra. His memory is October 30 and January 4. ARTEMIS (purity) (Acts 19:24–37), otherwise Diana, a famous pagan goddess among the Greeks; according to mythology, the daughter of Jupiter and Latona, was usually depicted with a crescent moon on her head and a bow in one hand, holding a deer by the horns. In the Hellenistic era, her cult spread widely throughout the Middle East: we find it in Ptolemais (Acre), Raphia, Damascus, Kalat, sometimes even as the main deity (in Geraz), although this was only the Hellenization of the local cult, for example. in Avran (Hauran). With special splendor and brilliance, A.'s ministry was carried out mainly in Ephesus. The church dedicated to her in this city was so vast and beautiful that it was considered one of the seven wonders of the world. Pliny says it was 425 feet. in length and 220 ft. wide and had hundreds of richly decorated columns. In 355, the church of A., the construction of which took 220 years (including the famous artists Praxiteles and Apelles), was burned by the madman Herostratus and again built with great splendor by the Greeks of Asia Minor. Small silver models of the temple with an image of a pagan goddess in the middle were made for trade and were sold in such quantities that they constituted a very profitable occupation for many. Ap. Paul became hated by the idolaters in Ephesus for his preaching that gods made by human hands are not gods (Acts 19:26). The silversmiths, led by Demetrius, fearing that their craft would not lose its importance, became indignant themselves and outraged the people against the apostle. Paul shouting: Great is Artemis of Ephesus! (v. 28). This popular indignation was, however, stopped by the prudent explanation to the people of the guardian of order (Acts 19:34-40) that the preachers of the Gospel, revealing to the pagans the insignificance of their idols, did not blaspheme their gods or mock them. Burnt under Nero, the church of Diana was subsequently destroyed by the Goths, under Gallienus (260–268 AD) ARUMA (elevation, height) (Judges 9:41), a city or village near Shechem, in which Abimelech lived. – See Ruma. ARPHAXAD (the borders of the Chaldeans), the name of two persons: (Gen 10:22, 24:11, 10–13; 1 Chron 1:17–18, 24), third son of Shem, son of Noah, from whom Abraham descended. He was born two years after the flood and was the father of Cainan. The name of Patriarch A. is mentioned in the genealogy of the Lord Jesus Christ (Luke 3:36); (Judph 1:1, 5, 13, 15), king of the Medes, who reigned in Ecbatana and was killed by Nebuchadnezzar on the mountains of Ragava during the war with him. They think that Nebuchadnezzar here means Asurbanipal, and A. - Phraortes, son of Deiokes. ARCHANGEL (chief of angels, highest angel) (1 Thessalonians 4:16; Jude 1:9), there are nine different ranks, or degrees, of angels in Scripture: seraphim, cherubim, thrones, dominions, powers, authorities, principalities, archangels and angels. The names of the archangels known from the Bible are the following: Michael (who is God?) (Dan 10:13; Jude 1:9), Gabriel (the power of God) (Dan 8:16; Lk 1:19, 26), Raphael (God's help, healing) (Tov 3:16), Uriel (fire, the light of God) (3Ezra 4:1) and Salafiel (prayer to God) (3Ezra 5:16). The archangels also include: Jehudiel (praise of God) and Barachiel (blessing of God), whose names are not found in Scripture. In 3 Rides:36 the archangel Jeremiel (the height of God) is also mentioned. See Glagolev A. A., prof. Old Testament biblical teaching about angels Kiev, 1900. ARCHELAUS (chief of the people) (Matthew 2:22), son of Herod Vel. and the Samaritan woman of Malphakia. After the death of his father, A. took control of Judea and reigned in it with the title of ethnarch while Joseph and Mary with the Infant Jesus undertook their return from Egypt, where they had retired to escape the wrath of Herod Vel. A. was much like his father in the cruelty and malice of his character, which is why the Holy Family did not dare to return to Bethlehem and settled for a time in the Galilean city of Nazareth. In the tenth year of his reign, A. was deposed and imprisoned in Vienna (Gaul), where he died. The reason was his exorbitant cruelty and pride, which led the Jews to complain against him before the emperor, so once on Easter he killed 3,000 Jews in the church and city (I. Flavius. Antiquities XVII, 9, 3). ARCHI (length, longitude) (Joshua 16:2), a city to the south. border of the tribe of Ephraim, between Bethel and Ataroth, is known as the birthplace of Hushai, a friend of David (2 Sam. 16:16). ARCHIPPUS (ruler, lord of horses) (Col 4:17; Phil 1:2), the name of one of the 70 apostles, a colleague of St. Paul. He was a bishop in Laodicea of ​​Phrygia, and according to other sources - in Colossae, and suffered under Nero (54–68) along with Philemon and Apphia. His memory is on January 4, February 19 and November 22. ARCHISYNAGOGUS, glory. (Mark 5:22, 35–36; Luke 8:49), chairman of the synagogue management council, which consisted of noble members of the community, famous people, family, generally married, distinguished by their knowledge of the laws, good morals, wealth and variety of practical knowledge and who enjoyed the trust of their community; they were sometimes also members of the local Sanhedrin. A. did not have any special power compared to the other members, but only had the right to be the first to express his opinion at meetings and was the leader in liturgical actions. ARCHITRICLINUS, glory. (John 2:8–9), the master of the feast among those reclining on the trilogia (triclinia). ARCHITAN (2 Samuel 15:32; 1 Chronicles 27:33), this is the name given to David's friend Hushai by origin. ARUBOTH (window, lattice) (1 Kings 4:10), a city of the tribe of Judah, in which lived Ben-Hesed, one of the twelve overseers who oversaw the delivery of food supplies to Solomon's palace. AS (evening star) (Job 9:9; 38:32), the name of the constellation in the north. celestial hemisphere, probably the Big Dipper. Some thought that this meant the planet Jupiter with its satellites or one of the main spring or autumn constellations in the days of the patriarch; according to others, this and other constellations indicated in the book of Job were the main constellations of spring and autumn in the time of Job, which is why they tried to determine exactly when the book of Job was compiled using calculations based on the equinox. ASA (doctor, healer), name of two persons: (1 Kings 15:8, etc.), son and heir of Abijah, pious king of Judah, reigned for 41 years. Although brought up in the beginnings of paganism, he showed from a young age his decisive aversion to idolatry and even deprived his mother Maachah (or Anu) of her royal dignity for worshiping Ashtoreth, and the idol of the pagan goddess himself was chopped up and burned by the Kidron stream (2 Chronicles 15:16). The first years of his reign passed in peace, and he took advantage of the quiet time to cleanse his kingdom of idolatry and build and fortify many cities. When Zarai, king of the Ethiopians, invaded his possessions with a million troops and 300 chariots, A. came out against him with 600 thousand people and completely defeated him at Maresh (1 Kings 14:9-15). Under the influence of the prophet. Azariah, deliberately appointed by God for this purpose, A. zealously set about eliminating all abuses in his kingdom and instituted a special solemn thanksgiving service, to which all the people gathered; After making numerous sacrifices, everyone entered into a sworn covenant with the Lord. Baasha, the king of Israel, seeing that his subjects were going to Judea with great affection and remained in it, ordered the fortification of Ramah (a city located near the border of both kingdoms) in order to stop the transition of his subjects to Jerusalem and other parts of Judea. A., who had enjoyed the mercy and protection of God for so long, forgot the Lord and, instead of asking the Lord for protection and relying on His strong hand, as he had done in previous years, he sent envoys to Benhadad I, king of Syria, with a request to come to the rescue, declaring himself, as it were, a vassal of the largest power of that time, namely the Aramean kingdom in Damascus. Ben-hadad, attracted by gifts from the treasures of the Jerusalem temple, immediately attacked and destroyed many important cities of Israel. Then Vaasa stopped the strengthening of Rama for the sake of greater protection of the internal regions of his kingdom. A. took advantage of this opportunity and razed Rama to the ground, and took out the stones and wood collected here and used them to build his cities. Meanwhile, the prophet of the Lord was sent to A. to remind him of his sin and madness and to expose him that he had abandoned the Lord and relied more on human help than on God, and threatened him with future punishment for this. But A.’s heart had already become so hardened that in anger he ordered the prophet to be imprisoned, and oppressed Asa and some of the people at that time (1 Kings 16:10). In the 39th year of his reign, A. became dangerously ill with his legs, but this did not bring him to his senses and did not turn him to God; in his illness he sought not the Lord, but doctors (1 Kings 16:12). A. died in the 41st year of his reign, he was solemnly buried in the tomb, which he himself built for himself in the city of David; (1 Chronicles 9:16), father of Berechiah, one of the Levites. ASABIA (2Ezra 1:9), one of the captains of thousands under King Josiah, who gave the Levites 5,000 sheep and 700 oxen for Passover; in 2 Chronicles 35:9 Hashabiah. ASADIA (Bar 1:1), son of Hilkiah, ancestor of the prophet. Varucha. ASAHEL (whom God created), the name of three persons: (2 Samuel 2:18–23, 32), brother of Joab, son of David's sister Zeruiah (Zeruiah), light on his feet like a chamois in a field (v. 18), killed by Abner, Saul's military commander, and buried in Bethlehem; in 1 Chronicles 2:16 Hazael; ( 2 Chronicles 31:13 ), a Levite appointed by King Hezekiah to serve in the house of the Lord; (1Ezra 10:15), the father of Jonathan, appointed by Ezra to examine cases of Israelis who married foreign women. ASAIAH (whom Jehovah created), name of 5 persons: (1 Chronicles 4:36), one of the princes of the tribes of the tribe of Simeon; (1 Chronicles 6:30; 15:6, 11), chief of the singers in the days of King David; (1 Chronicles 9:5), firstborn of Shilon, from the tribe of Judah; (2 Kings 22:12–14), a royal servant, one of those sent by King Josiah to ask God through the prophetess Huldama (Holdana) regarding the book of the Law of God found in the church; (2 Ezra 9:32), from the sons (descendants) of Anan, who married foreigners and sent them away with their children; in 1Ezra 10:31 Ishshiah, one of the sons of Harim. ASALIMOTH (2Ezra 8:36), son of Jehoshaphia, from the descendants of Banij, who came out of Babylon with Ezra; in 1Ezra 8:10 Shelomith the son of Joseph, of the descendants of Baani. ASAR (2Ezra 5:31), one of those who served in the church, his sons returned from captivity with Zerubbabel. ASARDAN (victorious ruler), glory. Asordan (2 Kings 19:37; 1 Ezra 4:2; Isa 37:38), one of the powerful Assyrian kings Asargaddon, the son of Sennacherib from a Babylonian woman (in cuneiform “Ashur-ahaididin”, i.e. Assur gave a brother), who reigned alone in 681–668, and then with his son Asurbanipal, although he soon died in a campaign against Egypt. He conquered Babylonia and annexed it to Assyria, defeated Manasseh, king of Judah, who, having been put in chains, was taken to Babylon, in 2 Ezra 5:66 Asvakaphas; in Tob 1:21–22 Saherdan. ASAREEL (whom God bound by vow) (1 Chronicles 4:16), son of Jehalelel, from the descendants of Judah. ASAP (whom God adds), the name of three persons: 1) (1 Chronicles 6:39), son of Berechiah, from the family of Gershon, son of Levi, the most famous singer among the chief singers under David. The position of director of the choir appears to have remained hereditary in his family (1 Chronicles 25:1–2). He was also a visionary. The following psalms are attributed to him: Ps 49, 72, 74–76, 80–82. M.b., some psalms were written by one of his descendants, because their content points to later times (Ps 73, 78, 79); (2 Kings 18:18), the father of Joah, the writer under King Hezekiah; (Nehemiah 2:8), keeper of the royal forests under King Ahasuerus during the time of Nehemiah. ASAPHA (Joshua 19:27), city or region of the tribe of Asher. ASVAKAFAS, glory to Asbasareth (2 Ezra 5:66), king of the Assyrians Asargaddon, in 2 Kings 19:37; 1Ezra 4:2; Isa 37:38 Asardan; in Tov 1 21–22 Saherdan. ASEBIH (2Ezra 8:46), one of the learned men, called by Ezra in Babylon from Kasithia to go to Jerusalem to serve in the house of God, the son of Mooli, of the tribe of Levi: in 1Ezra 8:18 Sherebiah, of the sons of Mahli, a wise man. (2 Ezra 8:47), from the Levites called by Ezra from Kasifya to go to Jerusalem to serve in the house of God; in 1Ezra 8:19 Hashabiah, of the sons of Merar, in 2Ezra 8:54 Samiah; (2 Ezra 9:26), from the sons (descendants) of Foros, who had foreign wives and sent them away with their children in the days of Ezra; in 1Ezra 10:25 Malchiah, of the sons of Parosh. ASEDEC GRAD, glory. (city of truth) (Isaiah 19:18), in Russian. city ​​of the sun, i.e. Iliopolis Egyptian. ASENEPH (seat or servant of Neith, the Egyptian goddess of wisdom) (Gen. 41:45, 50), daughter of the priest of Iliopolis Potiphera, given by Pharaoh as a wife to Joseph, mother of Manasseh and Ephraim, adopted by the patriarch Jacob. According to I. Flavius, Patriarch Joseph married her when he was 30 years old. ASIDEI (merciful, pious) (1 Mac 2:42, 7:13; 2 Mac 14:6), a special society of zealots of faith and Law during the time of the Maccabees, some produced Pharisees from them. ASIDOPH, glory. (Deut. 4:49), mountain base, slope, slope. ASIEL, ASIEL, name of two persons: ( 3Ezra 1:2 ) Asiel, of the ancestors of Ezra; in 1Ezra 7:3 Azariah; in 2Ezra 8:2 Uzziah; ( 3Ezra 14:24 ) Asiel, one of the five scribal writers of Ezra, who, by order of Ezra, was engaged in rewriting the Law and compiling the history of the world. (1 Chronicles 4:35), from the tribe of Simeon, his descendant Jehu lived during the reign of Hezekiah; (Tob 1:1), a Naphtaliite, the ancestor of the tribe from which Tobit led his family. ASIAN LEADERS (Acts 19:31), asiarchs, asiarchs, were the names of representatives annually elected by citizens in the Asiatic province, whose duty was to supervise public games and religious spectacles organized at their expense in honor of the gods Roma (Rome) and Augustus: according to some, they were also deputies from individual cities at regional congresses (diets). In any case, these were people from prominent and wealthy families. ASIL (side, side, slope) (Zechariah 14:5), area near Jerusalem, to the east. from him is probably the same one that is mentioned in Micah 1:11 under the name Etzel. ASINCRITUS (incomparable), one of the 70 apostles, welcomed by the ap. Paul in Romans 16:14 According to tradition, he was a bishop in Hyrcania in Asia. His memory is on January 4 and April 8. ASIR, name of locality and city: (Joshua 17:7), the area to the south. border of the tribes of Manasseh and Ephraim. According to Eusebius, it was located on the road from Shechem to Beth-san, about 15 Roman miles (20.8 versts) from the first. It is believed that this is Tey-Asir - a small village at a distance of 5 hours. routes from the city of Nablus (Shechem); (Tob 1:2), here A. probably means the city of Hazor, the position of which is quite clearly defined in the text itself. ASIR (happy), name of 4 persons: 1) (Gen. 30:13), son of Jacob by Zilpah, Leah's maidservant, ancestor of the tribe of Asher. His destiny was the north. part of the land of Canaan, to which the land at Mount Carmel, distinguished by its special fertility and productivity, belonged, according to the blessing given by the patriarch Jacob A. Blessed among the sons of Asher, Moses said in a blessing about Asher, he will be loved by his brothers, and will dip his foot in oil; iron and brass are your locks, as are your days; your wealth will increase (Deut. 33:24–25). For Asher, his bread is too fat, Jacob said, dying, and he will deliver the royal dishes (Gen. 49:20). The boundaries of the land of Asher were: to the west. Phenicia, to the north the mountains of Lebanon, Mount Carmel and the inheritance of the tribe of Manasseh in the south, and in the east. tribes of Zebulun and Issachar. St. Anna the prophetess was from tribe A. (Luke 2:36). In Rev. 7:6, among the sealed servants of God, those from tribe A are also introduced; (Exodus 6:24), firstborn Korah; (1 Chronicles 6:23), son of Ebiasaph, ancestor of the prophet. Samuel; (1 Chronicles 3:17), son of Jeconiah (by adoption or by the law of marriage), from the descendants of David. ASIROTH (village) (Numbers 11:35, 13:1; 33.17–18), the camp of the Jews in the desert during their forty-year wandering. It is believed that this is the current Ain Khadra, an 18-hour journey from Sinai, to the west. from the Gulf of Aqaba, replete with palm trees. Here Aaron and Miriam disrespected Moses, for which they were rebuked by God, and Miriam was punished with seven days of leprosy. ASIF (2Ezra 5:29), one of the church ministers, his sons returned from captivity with Zerubbabel; in 1Ezra 2:43 and Nehemiah 7:46 Hasuf. ASIA, ASIA (Acts 2:9), land of light. This name was originally applied only to the small Lydian region, which included, perhaps, Ionia and Aeolia. The name gradually spread in its meaning until the whole of Asia Minor was identified, and, finally, this name began to mean the entire huge part of the east. continent of the globe. This vast quarter of the world was a place of amazing events, closely connected with the origin, history and destinies of the human race. This is the place of the creation of man and his fall, the wanderings of the first patriarchs and the founding of the first colonies planted on earth after the Babylonian Pandemonium, various travels, temptations and the glory of Abraham; the establishment, glory and fall of the Jewish kingdom; this is the most sacred place of birth, life, miracles and death, the Resurrection and ascension of the Lord Jesus Christ. Eden was in A., and in it the Divine Sufferer bore His Calvary Cross. Malaya A. is a peninsula to the west. or southwest coast of A., jutting into the Mediterranean, or Great, Sea, extending to the east. even to the Euphrates, to the west. to the islands of the Mediterranean Sea, to the north. to the Black Sea, south to the Mediterranean Sea. It consisted of the following provinces: Bithynia, Pontus, Galatia, Cappadocia, Cilicia, Pamphylia, Pisidia, Lycaonia, Paphlagonia, Lycia, Phrygia, Mysia (Troads), Lydia and Caria; and along the shore there were Greek colonies of the Aeolians, Ionians and Dorians. But in Acts 2:9; 6:9; 19:10, 26, 27, etc. Asia (Asia) already means Roman proconsular Asia, or the province of Asia, i.e. part of Malaya A., which included (from 129 BC) Mysia, Aeolia, Caria, Ionia, Lydia and Phrygia; its main city was Ephesus. Within its borders were the seven Asian Churches (Rev. 1:4, 11). ASKALON (migration) (2 Kings 1:20, etc.), one of the five fortified Philistine cities, is located in the east. shore of the Mediterranean Sea (ancient - at some distance from it), 30 versts. south of Gaza and 520 stadia (76.5 versts) to the southwest. from Jerusalem. In the Persian era, A. belonged to the Tyrians; under Alexander Vel. fell under Hellenistic rule; in the 3rd century BC it (along with all of Palestine and Phenicia) was subject to the rule of the Ptolemies and had to pay an annual tribute; under Antiochus III (223–187 BC) he passed to the Seleucids, but skillfully avoided submission to the Jews: both under Jonathan (161–143 BC), who twice opposed him, and under Alexander Iannaeus (103–76 BC). In 104 BC it became autonomous and from that date led its own era, which it enjoyed during the Roman Empire. A. was not in the possession of Herod Vel. and his descendants, but the first decorated it with public buildings and, apparently, had a palace there, which passed after his death to Herod’s sister, Salome. At the beginning of the Jewish War in 66, the city was first devastated by the Jews, then the Ascalonians killed up to 2.5 thousand of them, and then the Jews attacked again, but were easily repelled by the Roman garrison. And in the later imperial era, A. retained his freedom, although there were Roman troops there. In the 4th century. it was already a Roman colony. A. for a long time remained a flourishing Hellenistic city with famous cults and festive games. Many famous people in Greek literature came from it. However, with all this Greek culture, the lower strata of the population were apparently of Syrian nationality. In biblical history there is the following data about A. After the death of Joshua, he again fell under the dominion of the tribe of Judah (Judges 1:18), to which he was originally assigned. In ancient times it was famous for the worship of Astarte, to whom the dove was dedicated and by which some mean the Greek Aphrodite or Venus, as well as for the cultivation of garden onions in the city and the surrounding area. In A., Samson left Timnapha, killing 30 Philistines (Judges 14:19). Mentioned in David's lament over the death of Saul (2 Samuel 1:20). The prophets repeatedly predicted his future fate (Jer 25:20; Am 1:8; Zech 9:5); all predictions were fulfilled with literal accuracy. A. - the birthplace of Herod Vel. according to his father Antipater (Justin Martyr. Dialogue with Tryphon, 52; Julius Africanus. Letter to Aristides in Eusebius in “Ecclesiastical History” 1, 6, 2–3 and 1, 7, 1); in later times it is known as the site of many bloody battles between the Crusaders and Saracens. In 1270 it was finally destroyed by Sultan Bibar. Not far to the north. there is a small village called Shall from (bow). A. was famous for its cypresses, figs, pomegranates and bees, as well as wine. Turtle doves, once dedicated to Astarte, still resound with their cooing in the gardens in the sandy hollows of its ruined walls. ASKENAZ (Gen. 10:3), son of Gomer, grandson of Japheth, probably the ancestor of the Askenazi peoples (Jer. 51:27), who inhabited the country lying to the east. and southeast shores of the Black Sea. Some recent writers believe that this is a Germanic people, comparing the name of Scandia or Scandinavia; others mean Bithynia, but there is more evidence that this is Western, or Lesser, Armenia in comparison with Greater Armenia, called Mini. – See also Homer. ASMODEUS (Tov 3:8, 17), evil spirit, devil. This was the name of the evil spirit that destroyed several suitors of Sarah, daughter of Raguel. According to later Jews, this is the main one of the “shedim” - the main dark authorities, in contrast to Sammael - the king of demons. ASNA (thorn, thorn, thorn) (1Ezra 2:50), from the Nethinim, his descendants returned from Babylon to Jerusalem with Zerubbabel. ASNAPHAR (great, high) (1Ezra 4:10), one of the kings of the Assyrians, the word great, glorious is added to his name; it is said about him that he settled from different east. lands of the colonists in the cities of Samaria. Under this designation both Asargaddon (680–668 BC) during his co-rule with his son Asurbanipal (667–626), and this latter may be hidden. ASOM (2 Ezra 9:33), his sons (descendants) returned from captivity under Ezra and released their foreign wives; in 1Ezra 2:19; in Nehemiah 10:18 Hashum. ASOMIN (1 Chronicles 1:32), from the sons of Dedan, the son of Jokshan, the son of Abraham by Keturah. ASOR, GATSOR (village, castle), names of 4 cities: ( Joshua 11:1, 10-13 ) Hazor, in the tribe of Naphtali, the capital of the Canaanites, where Jabin reigned during the conquest of the land of Canaan and which was taken and burned by Joshua. However, the city was later rebuilt and was ruled by another king, also Jabin, whose army was defeated by Barak (Judges 4:2–17). Fortified by Solomon (1 Kings 9:15), it fell during the invasion of the country of Tiglath-pileser, king of Assyria, into the hands of this conqueror (2 Kings 15:29), and its inhabitants were taken captive to Assyria. The location of the city is now indicated not far from Lake Khule; (Joshua 15:23) Hazor, (v. 25) Hazor-Hadapha, Hezron, otherwise Hazor, in the tribe of Judah, in the south, adjacent to Idumea (v. 21); prophet Jeremiah says: And Hazor will be a dwelling place of jackals, an everlasting wilderness; no man shall dwell there, neither shall the son of man dwell therein (Jeremiah 49:33). From this prophecy it is clear that this Hazor was located in Arabia and was of particular importance. There are no traces left of the city, although it is believed to be in the region of the settled Arab tribes of Hadaria; (Nehemiah 11:33) Hazor, in the tribe of Benjamin, lying, perhaps, to the north. from Jerusalem. ASORDAN, glory (2 Kings 19:37) - see Asardan. ASOPHA, glory. (2 Samuel 21:18), ASOPHITA, glory. (2 Samuel 23:27), ASOPHIAN, glory. ( 1 Chronicles 11:29 ) see Hushathite. ASPALAF (Sir 24:17), a thorn tree, very fragrant, similar to a rose, grows in Syria, Egypt and on the island of Rhodes. ASP (Genesis 49:17), a horned poisonous snake with white and black spots, the poison of which is fatal and kills almost immediately, and it is called in Job 20:14 the bile of asps due to the fact that, according to the ancients, it was the bile that was the repository of their poison. A. is sandy in color, hides in deep traces left by cart wheels, and from here stings an unwary traveler or his horse. Corresponding Heb. The word "shefiphon" refers to two types of poisonous snakes - the spectacled snake and the viper. Dan will be a serpent on the road, an asp on the way, biting the horse’s leg, Jacob predicts in his prophetic dying blessing to his children, so that his rider will fall backward (Gen. 49:17). The poison of the asp is under their lips, says the psalmist (Ps 139:4), pointing to the malice of the wicked. The child’s play over the hole of such a poisonous reptile was extremely unreasonable and dangerous, and therefore the following figurative expression of the prophet is distinguished by its special strength and beauty. Isaiah: And the child will play in the asp’s hole, and the child will stretch out his hand into the serpent’s nest (Isaiah 11:8), an expression that clearly depicts peace and security in the kingdom of the Messiah. The psalmist points to a special kind of A. - a deaf asp who stops his ears (Ps 57:5), i.e. such a snake that does not lend itself to spells, with which the ancient nomads knew how to tame other snakes (cf. Eccl. 10:11). It is believed that this designation refers to the most poisonous species A. Other types of snakes are often enticed by the sounds of music and become tame, as can be seen to this day in the bazaars of India or Egypt; but deaf A. is not like that, he is deaf to everything - which figuratively indicates the extreme degree of hardness of a person’s heart. ASRIEL (whom God bound by vow) (Numbers 26:31), the head of one of the generations of the tribe of Manasseh, from the sons of Gilead, the grandson of Manasseh. ACC (captive) (Acts 20:13–14), a city and harbor in Moesia on the shores of the Aegean Sea, below Troas, opposite about. Lesvos. Ap. Paul, returning after his third journey for the last time to Jerusalem, walked from Troas to A. (about 26–27 versts) and from here sailed to Mytilene. The main feature of A. was that it was a completely Greek city. The remains of the city, built mostly of granite, are well preserved, such as the fortress located on the ruins of the theater. The street of tombs leading to the large gate was considered the most beautiful in A. Nowadays Behram Kalessi is here. ASSAN (2Ezra 5:31), one of the church ministers, his sons returned from captivity with Zerubbabel; at 1 Riding 2:50 Asna. ASSAPHIOTH (2Ezra 5:33), from the sons of Solomon's servants, his sons returned from captivity with Zerubbabel; in 1Ezd 2:55 Gassopheref. ASSARIUS (Mt 10:29; Lk 12:6), Roman copper small coin. In ancient times, it depicted the Roman pagan deity Janus, and later, in the Augustan age, there was an image of the Roman emperor. ASSARIMOTH, glory. ( 1 Mac 4:15 ) – see Gazer. ASSYRIA (2 Kings 15:19, etc.). the most powerful empire in Asia, the fate of which in its greatness and glory, as well as in disasters and destruction, was predicted with amazing accuracy by the prophet (Ezek 31). In all likelihood, A. was founded by Assur, who built Nineveh and other cities (Gen. 10:11), and according to some others - by Nimrod, 120 years after the flood. In the general meaning of the word, A. included all the countries and peoples to the Mediterranean Sea to the west. and to the Indus River to the east. It is noteworthy that in Scripture the word “Assyrians” refers to the Assyrian people or empire, the main city of which was Nineveh (i.e., present-day Kurdistan); called "Babylonians" or "Chaldeans", of course, the people of the country in which Babylon was the main city; and, finally, the “Syrians” (“Syrians”) - the people of the country, where the cities were first Tsoba, and then Damascus, and which bordered to the south and southeast. with the land of Canaan. According to the most ancient legends, Bela, or Vila, is considered the founder of A., 2000 years BC. Semiramis, the wife of his son Nina, king of Assyria, founded or built Babylon and decorated it with magnificent buildings, palaces, hanging gardens, etc. According to Ctesius, the last Assyrian king was Sardanapalus, known for his luxury and voluptuousness, who, being besieged in Nineveh by Nabopolassar, king of Babylon (625-605 BC), burned himself along with his wives and treasures in his palace, but according to Assyrian monuments this was under Asurbanipal, who similarly defeated around 647 the city of the Assyrian king Shamash-shumukin. After this, A. was divided among the conquerors. The Assyrian kings were especially famous for their knowledge of architecture and were distinguished by their outstanding courage during wars; their palaces were huge and were mostly built on artificial earthen embankments. The spear, sword, arrows and bow have served as weapons among the Assyrians since ancient times. Warriors (especially those who fought in chariots) wore copper armor and helmets. Sometimes movable towers were used in war. At present, only excavations of hills or mounds near Mosul and the remains and entire rooms of vast and magnificent palaces discovered here, the walls of which are covered with wedge-shaped inscriptions, sculptural images of wars, victories, etc., serve as evidence of the ancient greatness and glory of the Assyrian kingdom. Kikia, king, creator of the walls of Asira (Asura); Abelia, or Uspia, creator of the church of Asir (Assur); Salim-Agum, son of Kate-Asir; Ilusuma, son of Salim-Agum; about 2060 BC; Irisum, son of Ilusuma, 2040; Ikunum, son of Irisum, 2010; Belkapkapu, or Belkabi, 1970; Samsiadad I, son of Balkapkapu, 1950; Sar-Kan-Kate-Asir; Samiadad II, son of Ismedagan, 1820, Asirnirari I, son of (the same?) Ismedagan; Sulilu; Asirnirari II, son of Asirrabi; Asur Ballit II, son of Asurnadinage, 1418–1370; Yellilnirari, son of Asurballit II, 1370–1345; Arikdenili, son of Yellilnirari, 1345–1320, Adadnirari I, son of Arikdenili, 1320–1290; Shalmaneser I, son of Adadnirari, 1290–1260; Tukulti-Ninib I, son of Shalmaneser I, 1260–1240; Asurnawzirpal 1.1240–1235; Nabudannib-Tukultiyasur, 1220; Asursumlisir, 1210–1198; Yellilkudurusur, 1198–1192; Ninib-Apal-Esar (Ekur), 1192–1182; Asurdan I, son of Ninib-Apal-Esar, 1182–1145; Mutakkil-Nusku, son of Asurdan I, 1145–1135; Asurresisi I, son of Muttakkil-Nusku, 1135–1115; Feglath-pileser I, son of Asurresisi I, 1115–1100; Samsi-Adad III, son of Tiglath-pileser I, 1100; Asur Belkala, brother of Samsi-Adad III, 1080; Asurrabi II, 1000, Tiglath-pileser II, 950; Asurdan II, son of Tiglath-pileser II; Adadnirari II, son of Asurdan II, 900-890, Tukulti-Ninib II, 889-885; Asurnazirpal II, son of Tukulti-Ninib II, 884–860; Shalmaneser II, son of Asurnazirpal II, 859–825; Samsi-Adad IV, son of Shalmaneser II, 824–812; Adadnirari III, son of Samsi-Adad IV, 811–783; Shalmaneser III, 787-773; Asurdan III. 772–764, Adadnirari IV, 765–755 Asurnirari III, 754–746; Tiglath-pileser III, 745-727, is probably identical with Fusul, usurper of the Assyrian throne; Shalmaneser IV, 726–722 Sargon (Sarrukin), 721–705; Sennacherib, son of Sargon, 704–681, Esargaddon (Asardan in 2 Kings 19:37; 1; Ezra 4:2; Isa 37:38 – son of Sennacherib), 680–668; Asurbanipal (Asnafar in 1Ezra 4:10), son of Esargaddon, 667–626; Asuretililani, son of Asurbanipal, 625-620; Sinsariskun, brother of Asuretililani, 620–610 Destruction of Nineveh - 607 (606). ACCOM, in glory. Job 42:17 former leader from the Temanitidian country, third king of Edom (first after Jobab-Job). ASSUIR (Dan 9:1), Cyaxares I, the most powerful king of the Medes (624–585 or 584 BC), father of Astyages and grandfather of Darius the Mede. – See Ahasuerus (1). ASSUIR, glory (1Ezra 4:6) - see Achashverosh (2). ASSHUR (blackness) (Gen. 10:11, 22), the second son of Shem, from him Assyria probably took its name with its capital city of Nineveh (Hos. 14:4; Mic. 5:5–6). ASSHURI (1 Chronicles 1:32), from the sons of Dedan, the son of Jokshan, the son of Abraham by Keturah. ASTAROTH (Joshua 9:10, 12.4), ASTEROTH (Deut. 1:4), from the main cities of Og, king of Bashan. This is where Uzziah, one of David's chief soldiers, came from (1 Chronicles 11:44). Nowadays it is either Tell El Ashari or Tell Ashtereh; the first is 9.5 versts, the second is 17 versts. From Edrei (Derat). – See also Ashteroth-Karnaim. ASTARTHA (Judges 2:13, etc.), the main female deity among the Phoenicians and Syrians, just as Baal was their main male deity, was the personification of earthly fertility. Idolatry of A. has been carried out since ancient times and was very widespread. Even Solomon introduced the worship of this idol in Jerusalem (1 Kings 11:5, 33). They think that four hundred prophets of the oak forest, eating from the table of Jezebel (1 Kings 18:19), served this goddess. A. was also called the queen of heaven, the goddess of the moon. The moon was idolized as the goddess of love, happiness, war, etc. A. was depicted with a crescent moon on her head or with horns. She is usually mentioned in Scripture along with the name of Baal. The Bible calls A. the abomination of Sidon (2 Kings 23:13), for her service was accompanied by the most vile orgies and debauchery. Later, sometimes the cult of A. was Hellenized and merged with the cult of Aphrodite or Artemis. See Palmov M. S. Idolatry among the ancient Jews of St. Petersburg, 1897 P. 292 ff. 322 words ASTYAGUS (Dan 14:1), the last of the Indian kings (584–550 BC), son of Cyaxares (624–584); according to Herodotus, he was the father of Mandana, the mother of Cyrus, king of Persia, and according to Babylonian monuments, A. was overthrown from the throne in 558 (after a three-year war) and then held captive by Cyrus, who destroyed the independence of Media, subjugating it to the power of the Persians. VASTHIN (beautiful woman) (Esth 1:9 ff.), queen, wife of the Persian king Artaxerxes (Xerxes I), who refused to appear before the king during the feast and for this was deprived of his royal dignity. Esther took A.'s place with the king. A.’s refusal to carry out the king’s order was based, it seems, on the Persian custom, which considered it humiliating for the honor of a woman to show herself to excited men after the table, which is also in accordance with the legends of Plutarch and Herodotus. ASTUSIIM (1 Chronicles 1:32), from the sons of Dedan, the son of Jokshan, the son of Abraham by Keturah. ASUV (2Ezra 5:31), of the church ministers, his sons returned from captivity with Zerubbabel; in 1Ezra 2:51 and Nehemiah 7:53 Harhur. ASPHALT (Ex 2:3), or earth pitch (Gen 11:3), mineral resin. It is extracted in liquid form (oil) and (mostly) in soft form from mines and on the surface of the Dead Sea, which is why the latter is sometimes called Asphalt Lake. This liquid resin becomes dry and hard when exposed to air (like lime mortar exposed to air) and has a dark brown color. Currently, it is found in large quantities during excavations of ruins in the vicinity of Babylon. A. is still used in this area instead of lime or cement when laying stone walls, houses, etc. But, as it seems, the A. valley of Shinar was especially abundant, as Strabo testifies (Geography XVI, 2, 42–44); and according to Gen. 14:10, in the place where is now the (southern) part of the Dead Sea, in the Valley of Siddim, there were many tar (asphalt) pits. And now, during earthquakes, a mass of aluminum, free of impurities, floats up from the bottom of this sea in the south. A., or resin, was used by the ancients, among other things, for tarring ships and when laying stone walls instead of lime; with the help of this cement the walls of Babylon were erected (Exodus 11:3), and the basket in which the mother put Moses was tarred, placing it in the reeds near the bank of the Nile (Exodus 2:3). And in medical terms, the use of mineral resin was not unknown to the Jews, as Josephus Josephus testifies. ASPHALT SEA - see Dead Sea. ASPHAR (1 Mac 9:33), a lake or rather a cistern (reservoir) in the wilderness of Tekoa. The camp of Jonathan and Simon Maccabees was pitched near it before the battle with Bacchides. ASPHARAS (2Ezra 5:8), from the leaders of the Jews who returned from captivity along with Zerubbabel: in 1Ezra 2:2 Misphar; in Nehemiah 7:7 Misphereth. ASPHAPHA (horse, horse) (Esth 9:7), the third of the sons of Haman killed by the Jews under Mordecai. ASPHENAZ (horse sense of smell), Hebrew Ashpenaz (Dan 1:3), chief of the eunuchs at the court of Nebuchadnezzar, king of Babylon. ATADOVO THREAM - see Gorey-Gaatad. ATAR (2Ezra 5:28), his descendants, the gatekeepers of the church, returned from captivity with Zerubbabel, in 1Ezra 2:42; Nehemiah 7:45 Ater. ATARGATION (2 Maccabees 12:26), the name of a fortified place with a church in Gilead, in the tribe of Manasseh, where the Syrian commander Timothy had a fortified camp, but Judah Maccabee (165–161 BC), having taken the city, set the church and fortification with fire with all those who were in it, killing 2500 Syrians (1 Maccabee 5:37–44; 2Mac 12:26). The goddess Atargatis (or Derketo), to whom the church was dedicated, was a Babylonian-Philistine deity, depicted as a woman with a fish tail instead of legs. Fish ponds were usually dedicated to her. Her cult is found on the island of Delos, in Ascalon, Vatanea and the Trachonite country. In its name and in fact it was the Syrian form of Astarte mixed with some other deity. - See Tartak. ATAROF, ATAROF-ADAR, ATAROF-SHO-FAN (crowns, crowns), names of three cities: ( Numbers 32:34 ) Ataroth, in the tribe of Gad, was built by the Gadites; ( Numbers 32:35 ) Ataroth-Shophan, in the same tribe, between Aroer and Jazer; ( Joshua 16:7 ) Ataroth, a city on the borders of the tribes of Ephraim and Manasseh; others think that this is the same place as Ataroth-Adar (Joshua 16:5; 18:13), where the large village of Atar is now. Eusebius and Blessed Jerome also mentions Ataroth in the tribe of Ephraim, 5.5 versts from Sebastia to the north, but this is supposedly the above-mentioned village of Atar, visible on the road from Jerusalem to Bethel. ATAH (retreat) (1 Samuel 30:30), one of the places David and his men frequented during their stay in Ziklag. ATER (closed, dumb), name of three persons: (1Ezra 2:16: Neh. 7:21), his descendants from the house of Hezekiah returned in number 98 from captivity along with Zerubbabel; (1Ezra 2:42; Neh. 7:45), his descendants, the gatekeepers of the church, returned from captivity along with Zerubbabel; in 2Ezra 5:28 Atar; (Nehemiah 10:17), from the heads of the people who pledged to be faithful to God ATEPH (2Ezra 5.32), his descendants, the gatekeepers of the church, returned from captivity along with Zerubbabel; in 1Ezra 2–54 and in Neh 7.56 Hatifah. ATIT (2Ezra 5:28), his descendants, the gatekeepers of the church, returned from captivity with Zerubbabel, in 1Ezra 2:42 Hatit. ATTAY (destiny of God), name of two persons: ( 1 Chronicles 2:35–36 ), the grandson of Sheshan, the son of his daughter, the wife of his servant Iarcha; (2 Chronicles 11:20), the second son of King Rehoboam of Judah by Maacah, daughter of Absalom. ATTAL (1 Mac 15:22), the name of the three kings of Pergamon A. I (241–197 BC), A. II Philadelphus (159–138) and A. III Philometor (138–133). In 1 Mac 15:22 one should understand Attalus II Philadelphus, famous for the construction of Attalia, Philadelphia and other cities. ATTALIA (Acts 14:25), the Asia Minor city of Pamphylia, near Perga, not far from the Mediterranean Sea, near the Cataract River. From here the apostles Paul and Barnabas, after their first evangelistic journey, sailed back to Antioch. Nowadays there is a fortified place of Antala with 8,000 inhabitants. ATPHARAT, mentioned in 2Ezra 9:49, in 2Ezra 5:40 Atthariah; in 1Ezra 2:63 and Nehemiah 7:65, 70 Tirshapha. Probably, we need to understand not a separate person from Nehemiah (N καἰ Α), but himself under the nickname A. or Atthariah (ὁ καἰ Α), which was converted from Tirshatha (see Nehemiah 8:9 then Nehemiah, also known as Tirshatha). AFHAIM (nose, nostrils, face, anger) (1 Chronicles 2:30–31), from the sons of Nadab, father of Ishii, grandfather of Sheshan. APHAIAH (the destinies of God) (Neh. 11:4), son of Uzziah, from the tribe of Judah, lived in Jerusalem after the captivity; in 1 Chronicles 9:4 Uthai the son of Ammihud. APHAI (born in an auspicious time, well-timed) (1 Chronicles 12:11), from the warlike men of the tribe of Gad, who went over to David in Ziklag even before his reign over Israel. APHALIA (whom Jehovah struck and made miserable), the name of two persons: ( 1 Chronicles 8:26 ), of the sons of Jeroham, a Benjamite; (1Ezra 8:7), from the descendants of Elam, father of Yeshaiah. ATHANIM (continuous) (1 Kings 8:2), the seventh month of the Jewish holy year and the first of the civil year, otherwise Tishri, corresponding to September and October. Solomon's Temple was dedicated this month. APHARA (crown, crown as a symbolic designation of God's favor) (1 Chronicles 2:26), one of the wives of Jerahmeel and the mother of Onam, from the family of Judah. AFARIM (places, countries) (Numbers 21:1), a place located in the south of Palestine; apparently not far from Mount Or. APHARSACHEEI (1Ezra 5:6; 6:6), APHARSAPHHEI (1Ezra 4:9), the name of the peoples settled in Samaria by Aznaphar. APHEDRON, glory. (Matthew 15:17; Mark 7:19), anus. AFEKA, AFEK (fortified place), name of 5 cities: (Joshua 15:53) Aphekah, from the hill towns of the tribe of Judah, south or southwest. from Jerusalem; ( Judges 1:31 ) Aphek, a city in the tribe of Asher; (1 Samuel 4:1) Aphekah, a city on the border of the tribes of Judah and Benjamin, to the east. from Jerusalem; near it the Israelites were defeated by the Philistines and here the Ark of the Covenant was taken from them; ( 1 Samuel 29:1 ) Aphekah, a city of the tribe of Issachar, located in the valley of Jezreel, near Endor and Gilboa; here Saul and Jonathan fell in battle with the Philistines; ( 1 Kings 20:26, 30 ; 2 Kings 13:17 ) Aphek (in the Assyrian inscriptions Apku), now probably the village of Fik, to howls, from the Lake of Galilee. Here, during the second battle with Ben-hadad II, king of Syria, Ahab, king of Israel, defeated the Syrians, and Ben-hadad was captured. APHEREMA (1Mac 11 '34), a city or district of Samaria, transferred from Samaria to Judea in the time of the Maccabees. AFERR (2Ezra 5:34), from the ancestors of the sons of Solomon's servants, his sons returned from captivity with Zerubbabel. AFHI (restored to power, corrected) (1 Samuel 9:1), a Benjamite, one of the ancestors of Kish, the father of Saul. ATHENOVIUS (1 Mac 15:28, 32, 35), envoy of the Syrian king Antiochus VII Sidetes (138–126 BC) to the Jewish high priest Simon. ATHENS (city of Minerva) (Acts 17:15), the ancient capital of Attica in Greece, located on the Gulf of Sharon, 70 versts. to the east from Corinth, 7 versts. from the shore. The city was famous not only politically and for its military power, but also for the eloquence, literature and education of its inhabitants. According to legend, it was founded by Kekrops 1500 years BC. Paul visited A. around 52 and found the population immersed in idolatry and idleness. He preached here and denounced their superstitions, for which he was brought to trial by the Areopagus. In the Book of Acts, the Athenians are described as people who love nothing more than to spend their time talking or listening to something new (Acts 17:21). Nowadays A. is the capital of the Greek state; there is a university, a public library, a royal palace (presidential), two cathedrals and many other beautiful public buildings. The area inside the old city walls is full of ancient buildings, among which are the most remarkable in the world, for example, the Acropolis, the Areopagus, the Church of Theseus, the Parthenon, the ruins of the Church of Olympian Zeus and others, clearly demonstrating the former splendor and grandeur of the ancient capital of Greece. Pausanias says that the Athenians were superior to all peoples in love and affection for their gods, and that as a result the entire city was cluttered with churches and altars of gods called “unknown”, as Philostratus also testifies to this. There were then purely Eastern cults. Jews have long spread in Attica and had proselytes in Africa, or those who worship the God of Israel. According to church tradition, the first bishop in A. was St. Dionysius the Areopagite (October 3), converted to Christianity by the preaching of St. Pavel. APHLAI (whom Jehovah struck) (1Ezra 10:28), from the sons (descendants) of Bebai, who had foreign wives and sent them away with their children in the days of Ezra and Nehemiah; in 2Ezra 9:29 Amathiah, of the sons of Vibaius. AFNI (Joshua 18:24), city of the tribe of Benjamin, in the north-east. parts of it. According to Eusebius, A. was located not far from Gibeah Veniamin. Now Jifna is 20 versts. north of Jerusalem on the road to Bethel. AHAV (father's brother, uncle), name of two persons: 1) glory Ahab (1 Kings 16:28, etc.), son of Omri and his successor, eighth king of Israel. He reigned for 22 years (925–903 BC), his residence was Samaria. He was married to Jezebel, the daughter of the king of Sidon, a depraved and wicked woman. She was a rude idolater, and A., who followed her example in everything, also became a worshiper of Baal and even planted an oak grove and built an altar for vile idolatry. Already about the first years of his reign it was noted: and Ahab, the son of Omri, did what was evil in the sight of the Lord more than all those who were before him (1 Kings 16:30). Prophet Elijah warned A. about the approaching drought and famine, which disasters always resonated especially hard in Samaria. And so it happened. In the third year of famine, A. called on Obadiah, who was in charge of the palace, a God-fearing man, and ordered him to go one way, while he himself went another, to look for herbs on the outskirts of water sources and streams to feed and save horses and hinnies. On the way, Obadiah met with the prophet. Elijah, who at that time received a command from the Lord to appear to A. And so, at the request of Elijah, A. went out to him. Seeing Elijah, A. greeted him with a rude question: are you the one who is confusing Israel? The Prophet answered him to this by reproaching him for idolatry: It is not I who trouble Israel, but you and your father’s house, because you have despised the commandments of the Lord and are following the Baals (1 Kings 18:17–18). Then Elijah invited him to prove that the gods he serves are not true, for which A. ordered. to call the 450 prophets of Baal, who served him, into one assembly on Mount Carmel. Here the madness of their idolatry was exposed in a miraculous and amazing way, and then all the prophets of Baal were, by order of Elijah, captured and slaughtered by him at the stream Kishon. Before A. returned to Samaria, it began to rain heavily. Six years later, Ben-hadad II, king of Syria, besieged Samaria with a large army, but A. suddenly attacked him and destroyed most of his army, and put the rest to flight, while Ben-hadad himself barely managed to escape on horseback. The king of Syria, assuming that his defeat occurred due to the favorable conditions of the place where A.’s army was stationed, caressed himself with the hope that if he fought him on the plain, he would inevitably defeat the king of Israel, and therefore, after a year, he again laid siege to Samaria. A. learned about this from the prophet soon after the first victory and prepared for battle. He again won, and the Syrians lost 100 thousand soldiers in one day, except for 27 thousand killed by the wall in Aphek, where they fled. Benhadad II was among the prisoners, but, having concluded a peace treaty with the winner A., ​​he returned home (from the wedge-shaped inscriptions it is clear that this treaty was concluded in view of the general danger from the king of Assyria). A. after this, he received admonition through the prophet that he had sinned by releasing the king of Syria, especially since he was delivered into his hands by a miraculous action, and therefore this is what the Lord says to the king through Elijah: because you have released from your hands the man whom I cursed, your soul will be instead of his soul, your people instead of his people (2 Samuel 20:42). However, from the further history of A. it is clear that, despite the terrible sentence of God, the wicked king of Israel did not improve at all, but became more and more mired in lawlessness. Naboth, one of his close neighbors, had a vineyard located almost near the palace of A. And since A. really wanted to acquire this vineyard as his own property, he asked Naboth to give up this place to him, promising either to give him a better vineyard in another place, or to pay him with money, but this was an inheritance received from his fathers, why, valuing it especially dearly, Naboth did not agree to A’s offer. Distressed by this refusal, the king (in an embarrassed spirit) lay down on his bed, and He turned away his face and did not eat bread (1 Kings 21:4). Jezebel, his wicked wife, having learned about the reason for the grief, assured him that he could be calm and that his desire would come true. Two false witnesses instigated by her declared Naboth guilty of blasphemy against God and the king, and he was stoned outside the city, and then A. took possession of his vineyard. But God's judgment was not slow to break out over the wicked king. The Lord sent Elijah to convict him of this heinous crime he had just committed and to predict for him the terrible judgment not only of himself, but also of the final destruction of his entire house. In that place, Elijah told him on behalf of God, where the dogs licked the blood of Naboth, the dogs will lick your blood (1 Kings 21:19). No matter how wicked A. was, but, apparently, at that time he had not yet completely lost consciousness of his sinfulness, and when the terrible judgment of God was so close to him, he, according to the word of the priest. historian, (he was touched before the Lord, walked and wept,) tore his clothes, and put sackcloth on his body, and fasted, and slept in sackcloth, and walked sadly (1 Kings 21:27). But since his repentance was only temporary, the Lord postponed his punishment only for a while, saying to the prophet: I will not bring trouble in his days; in the days of his son I will bring trouble upon his house (1 Kings 21:29). The circumstances of A.'s death are very interesting and instructive. He proposed to Jehoshaphat, king of Judah, to undertake war against Ramoth-gilead, who was in the possession of the king of Syria. Jehoshaphat expressed his readiness to enter into an alliance with A., but said that first it was necessary to find out the will of God regarding the enterprise they had planned. A. convened his 400 false prophets, and they all spoke in a favorable sense regarding the outcome of the war, but Jehoshaphat, apparently, suspected the untruth of the false prophetic knowledge and therefore asked if there was still a prophet of the Lord here so that we could ask the Lord through him (1 Kings 22:7). A. pointed him to the prophet. Micah, son of Iamlay, expressing at the same time his dislike for him, since his prophecies foreshadowed only disasters. Despite this, the king sent one eunuch for Micaiah and ordered the speeches of the (false) prophets to be conveyed to him, and expressed a desire for him to prophesy in a favorable sense, in accordance with the word of each of them. Micah answered: I will speak what the Lord tells me (1 Kings 22:14). When Micaiah appeared before the two kings, who were sitting on their seats in the square at the gates of Samaria, and all the false prophets stood and prophesied before them, Micaiah asked him the same question! Should we go to war against Ramoth-gilead or not? ( 3Цар 22:15 .). The prophet advised going, but it was clear that he was not speaking in the prophetic spirit. And he solemnly conjured Micah not to tell him anything but the truth, in the name of the Lord. Then Micah revealed everything to him, saying that he would not only be defeated at Ramoth-gilead, but also that the Lord had allowed a lying spirit into the mouths of the prophets who prophesied in defense of the war, in order to quickly lead him to his final destruction. A. sent the true prophet of God to Samaria and ordered him to be imprisoned until his return from the battlefield. Thus, blinded by madness, the kings of Israel and Judah set out, contrary to the will of the Most High, on the battlefield against the king of Syria, Ramoth-gilead. In order to protect himself from an enemy attack, A. entered the battlefield in disguise, but one man accidentally pulled a bow and wounded the king of Israel through the seams of his armor, and blood from the wounds flowed into the chariot, so that he died in the evening of the same day. His army was defeated and scattered, in accordance with Micah's prediction. A.'s body was brought for burial to Samaria, and the chariot was washed in the pond of Samaria, and dogs licked its blood, and washed the harlots, according to the word of the Lord, which He spoke (1 Kings 22:38). The wicked kings of subsequent times were often compared to A. for their idolatry, debauchery and greed (for example, 2 Kings 10:18; Micah 6:16); 2) (Jer 29:21–23), from the false prophets of the Babylonian captivity, who deceived the captives with hopes of a quick return, for which they were told of a terrible punishment, and they were roasted in the fire by Nebuchadnezzar. AHAZ (protector, i.e. God), name of two persons: the son of Jotham, inherited the throne of the king of Judah at the age of 26 (as noted in LXX and in the glory of 2 Kings 16:2 and 2 Chronicles 28:1, in Hebrew and Russian a less probable date: 20 years). He indulged in gross idolatry and even sacrificed his own children to the pagan gods, for which the kingdom of Judah was destroyed and became a desert; At the beginning of his reign (probably in the second year), the Syrian kings Rezin and the Israeli Takias, who already at the end of the reign of Jotham planned to destroy Judea, invaded the kingdom of Judah with numerous troops, preparing to besiege Jerusalem. Then the Lord commanded the prophet. Isaiah take his son Shearasub and go to A. to meet him in one well-known place in the city of Jerusalem and proclaim to him the will of the Lord: this mercy was shown to the wicked king as the representative of the house of David for the sake of his people, with whom the Lord made a covenant (Isaiah 7:3 ff.). Isaiah, meeting A at a certain place, told him that the plans of those who were going to attack Jerusalem would be destroyed, that their plans regarding Jerusalem would be destroyed, and that in due time the kingdoms from which they came would be destroyed. The king was asked to ask for any sign to confirm this prophecy. The king refused to ask for a sign, but the prophet said to him: The Lord Himself will give you a sign: behold, a virgin will be with child and give birth to a Son, and they will call His name. Emmanuel He will eat milk and honey until he understands to reject the bad and choose the good; for before this child understands to reject what is bad and choose what is good, the land that you fear will be abandoned by both of its kings (Isaiah 7:14–16: cf. Matthew 1:23). Three or four years after the utterance of this prophecy, the kings of Israel and Syria were killed (2 Kings 15:30; 16:9). This was probably the beginning of the fulfillment of the prophecy, but it received a more striking and literal fulfillment in the very birth of Emmanuel, because Herod Bel. was the last king who had the right to the title of king of the Jews, and although he lived until the time of the birth of Immanuel, he died when the Lord Jesus was still a Child, and then the prophecy of Jacob was fulfilled, the scepter will not depart from Judah and the lawgiver from between his feet, until the Reconciler comes, and to Him the submission of the nations (Gen. 49:10). Despite all these blessings and mercies of God, A., apparently, continued to relentlessly follow the wicked desires of his heart. He sent envoys to Tiglathpileser, king of Assyria, with magnificent gifts from the gold and silver items of the church and asked him for help against the Syrians, who still continued to oppress him. The Assyrian king, in accordance with his wishes, besieged Damascus, took it and killed the Syrian king (733–732 BC). A. went to Damascus to congratulate Tiglath-pileser on his victory and saw here an altar, the design of which he especially liked. He ordered to build the same one for himself and place it instead of the altar of the Lord, which he had moved to a dark corner of the church. On a pagan altar, he offered a sacrifice to the gods of Damascus with the following exclamation: the gods of the kings of Syria help them; I will sacrifice to them, and they will help me. Next, priest. the writer notes: but they were a ruin for him and for all Israel (2 Chronicles 28:23). This king, devoted to wickedness, allowed himself to blaspheme the sacred vessels of the temple, breaking them into pieces; he erected altars to the pagan gods on all the street corners of Jerusalem and on the tops of the hills to worship the stars A. was struck by death at the height of his wickedness at an early age, 36 years of age, in the 16th year of his reign (various dates. 741–726; 744–728; 748–727). Although A. was buried in Jerusalem, his body was not brought into the tomb of the kings. He was succeeded by his son Hezekiah (2 Kings 29:1). A.'s name is mentioned in the genealogy of the Lord (Matthew 1:9) - Wed. Steps of Ahazov; ( 1 Chronicles 8:35–36 ), son of Micah and father of Joiadda; the descendants of Jonathan the son of Saul, a Benjamite. AHAIK (from the Achaean region) (1 Cor 16:17), the name of a Christian, whose arrival in Ephesus together with Stephen and Fortunatus rejoices. Paul. According to legend, one of the 70 disciples of Christ. Memory January 4. ACHAIAH (Acts 18:12, Rom 16:5; 2 Cor 11:10), this name originally served to designate a small state in the north. parts of the Greek Peloponnese, or (now) Morea. In later times and under Roman rule (from 146 BC), the entire Peloponnese and part of the country to the north were known under this name. from it to Thessaly itself; the entire area, now called Greece, in New Testament times was divided into A. and Macedonia, with nearby islands. The first rulers of Roman Africa, then considered a Senate province, were proconsuls. Tiberius (14–37 AD) made it imperial and appointed procurators to it, but Claudius (41–54) returned it to the Senate and again appointed proconsuls. Gallio, mentioned in Acts 18:12, was one of them. The capital of A. was Corinth. In the NT this name is always used in the broadest sense. Ap. Paul preached the Gospel here on his first journey and partly on his third (Acts 17:15, etc.). AKHALGEYA, glory (Numbers 21:11) - see Iye-Avarim. ACHALIA (Nehemiah 1:1), HAHALIAH (Nehemiah 10:1), Nehemiah's father, probably from some noble Jewish family. AHAMANI (wise) (1 Chronicles 11:11), father of Iesbaal, one of the brave, chief warriors of David. AHAN (causing sorrow) (Joshua 7:1, 18–20), son of Charmias (Harmi), from the tribe of Judah, who secretly took and hid in the ground various valuable things during the fall of the city of Jericho, contrary to God’s explicit command (Joshua 6:17–18). For this sin, the wrath of God was kindled against all the children of Israel. However, by a special action indicated by God, A.’s guilt was soon discovered, and for it he was stoned with his entire family, and then their corpses, as well as all their property, were burned in the valley (north of Jericho), which hence received its name Achor (Joshua 7:24, 26). – See also Ahar, Achor. ACHAR (disturber), this is how the aforementioned Achan is called in 1 Chronicles 2:7, probably as a person who brought trouble to Israel by breaking a spell. ACHARCHEL (behind the wall) (1 Chronicles 4:8), son of Garum, from the tribe of Judah, ancestor of the tribes of Acharhel. AHASBAI (I resorted to Jehovah in prayer) (2 Samuel 23:34), son of Magahati, father of Eliphelet, one of the mighty men of David; in 1 Chronicles 11:35 Hurray, father of Eliphala. AHASHVEROSH, Hebrew, name of two kings: (Dan 9:1), Cyaxares I, the most powerful king of the Media (624–585 or 584 BC), father of Astyages and grandfather of Darius the Mede, in glory. -Russian Assoir; (1Ezra 4:6), in all likelihood, the Persian king Xerxes I (485–465 BC), in Pers. inscriptions of Xyars, among the Babylonians Kiasiarsu; in Russian Ahasuerus; to glory, to the kingdom of Assuir (which is Artaxerxes), at the beginning of his kingdom. AHASHFARI (m.b., a driver of horses or a kind of mosquitoes) (1 Chronicles 4:6), from the sons of Ahshur (Ashhur) from Naara, the descendants of Judah. AKHBAN (clever, wise) (1 Chronicles 2:29), the firstborn of Abishur from his wife Abihaili, from the descendants of Judah. AKHBOR (mouse), name of three persons: (Gen 36:38–39), father of Baal Hanan, king of Edom; ( 2 Kings 22:12, 14 ), son of Micaiah, from the courtiers of King Josiah sent to the prophetess Huldah (Holdana), in 2 Chronicles 34:20 Abdon; (Jer 26:22, 36:12), father of Elnathan, one of the courtiers of King Jehoiakim of Judah. AHER (another, next, i.e. son) (1 Chronicles 7:12), Benjamite, father of Cushim. ACHZAI (protector, i.e. God) (Neh. 11:13), from the ancestors of Amashai, a descendant of Aaron's son Ithamar; in 1 Chronicles 9:12 Jahzer, the ancestor of Maashai. AHZIV (false, deceptive), name of two cities: (Joshua 15:44), the city of the tribe of Judah, now Ain Kesbe, to the northeast. from Eleutheropolis (Beth Jibrin) and not far from Eid el-ma (Adollam). See also Kheziv, Khoziv; (Joshua 19:29; Judges 1:31), a Canaanite city given to the tribe of Asher, near the Mediterranean Sea, south of Tire. Asher, however, was unable to drive the Canaanites out of this city. Nowadays this vast village of El-Zib is 3 hours away from the north. from Acre, or Acre, with considerable ruins. AHI (brother), name of two persons: (1 Chronicles 5:15), the son of Abdiel, from the tribe of Gad, lived in Gilead, the ancestor of his tribe; (1 Chronicles 7:34), firstborn of Shemer, descendant of Asher. AHIAM (mother's brother) (2 Samuel 23:33), one of David's 30 brave men, son of Sharar, an Ararite; in 1 Chronicles 11:35 son of Sachar, a Garitite. ACHIAN (brother, brothers) (1 Chronicles 7:19), from the sons of Shemida, from the tribe of Manasseh. AHIAHAR (Tov 1:21–22; 11:17), cupbearer, keeper of the royal ring, housekeeper and treasurer of the Nineveh king Saherdan (Asargaddon), nephew of Tobit, son of his brother Anael, who provided Tobit with food during his blindness. – See also Achior. AHIB (2Ezra 5:31), one of the church ministers, his sons returned with Zerubbabel; in 1Ezr 2:51 Hakufa. AKHIEZER (God's help), name of two persons: (Numbers 1:12), son of Ammishaddai, from the tribe of Dan; ( 1 Chronicles 12:3 ), a Benjamite, chief of the archers, or archers, in the reign of David. AHIEL (God is life) (1 Kings 16:34), a Bethelite who restored the city of Jericho in the days of Ahaz and thereby broke the spell placed on this city by Joshua (Joshua 6:15–25), which brought a curse on him, and on his family - the judgment of God, accompanied by the loss of his sons: the firstborn Abiram, who died at the founding of the city, and his youngest son Segub, who died when the gates of the city were erected: on his firstborn Abiram he (i.e. A.) laid its foundation and on his youngest son Segub he erected its gates, according to the word of the Lord, which He spoke through Joshua the son of Nun (1 Kings 16:34), in Joshua 6:25 Azan. AHIKAM (brother, i.e. God, affirms, instructs) (2 Kings 22:12, 14; Jer 26:24), the father of Gedaliah and the son of Shaphan (Shaphan), one of the famous princes under the kings of Judah Josiah, Jehoiakim and Zedekiah, tried hard to save the life of Prophet Jeremiah. ACHILUD (brother of the born), the name of two persons. (2 Samuel 8:16; 20:24, 1 Kings 4:3 and 1 Chronicles 18:15), father of Jehoshaphat, who was a scribe during the reign of David; (Kings 4:12), father of Bahanah, one of Solomon's 12 officers. ACHIM (statement) (Matthew 1:14), a person mentioned in the genealogy of the Lord, son of Zadok and father of Elihu, lived after the Babylonian captivity. AHIMAAS, AHIMAATZ (angry), name of two persons: ( 1 Samuel 14:50 ) Ahimaaz, the father of Ahinoami, the wife of King Saul; ( 2 Samuel 15:27, 36; 17:17–20 ) Ahimaaz, son and successor of the high priest Zadok. During Absalom's rebellion, Zadok and Abiathar, another priest, encamped in Jerusalem with Hushai, a friend of David, while A. and another youth, Abiathar's son Jonathan, encamped at the spring of Rogel, not far from the city, and they agreed among themselves that whatever Hushai heard about Absalom's intentions, he would report it to Zadok and Abiathar, and they to their sons A. and Jonathan, through whom the news should reach David. When Absalom rejected the advice of Ahithophel and accepted the advice of Hushai, Zadok and Abiathar were immediately notified of this and ordered that news of this be sent to David with all possible speed. But, perhaps, to eliminate suspicion, the news was sent with one woman. This transmission was seen by a young man who immediately set off and notified Absalom about it. A. and his companions nevertheless set off, and when they arrived in Bahurim, the location of which is currently unknown, they hid in a well from their pursuers. The woman, the mistress of the house near which they hid, covered the mouth of the well with a blanket and poured cereal on it, so that nothing was noticeable, and when Absalom's envoys approached this place and asked where A. and Jonathan were, she deceived them, saying that the young people were in a hurry and forded the river. In this way they escaped danger and, while their pursuers returned to Jerusalem, they hastened to David with their message. As a result of an intense request, A. was authorized to convey the news of Absalom's death to his father, David; however, before he conveyed the news, Hushai came running and told about the sad event. According to I. Flavius, A. was subsequently a high priest, as indicated in 1 Chronicles 6:8–9, 53. AHIMAN (brother, those of God who give the gift) (Numbers 13:23), Levite, gatekeeper, one of the three sons of Anak, who lived in Hebron at the time when spies came from the wilderness of Paran with news of the land of Canaan. Caleb drove them out of that city (Joshua 15:14), and during the battle they lost their lives (Judges 1:10). AHIMELECH (brother, i.e. God, is king), name of two persons: (1 Samuel 21:1), the high priest, according to some sources, is the same person as Ahijah; others believe that Ahijah was the son of Ahitub (which is more likely) and his successor in the priesthood, and that A. was his brother and was his successor in the same position. It is not important for us which of these opinions is more correct. David, while fleeing from Saul, arrived at Nob, where the high priest A lived. He said about himself that he was in a great hurry on an important royal matter and, thus, received from him several showbread, as well as the sword of Goliath, which was kept among some sacred things. Doeg, an Edomite, the chief servant of Saul, who happened to be in Nob and witnessed this event, told Saul about this, who immediately called Ahimelech and all the priests who were with him to him (1 Samuel 22:11–20). He accused them of deliberately supporting and helping their enemy, and they replied that they did not know about David’s hostility towards Saul or his kingdom; the king nevertheless ordered his soldiers to kill them. When the soldiers refused to lay hands on the priests of the Lord, the king ordered Doik to attack them. The foreigner did this and killed them, and also destroyed with the sword the city of Nob, where the priests lived, and all the men, women and children, as well as the flocks that were found there. Abiathar, son of A., was the only one who escaped; he ran away with the ephod to David. In Mark 2:26, ​​instead of A. (1 Samuel 21:1–10), Abiathar is mentioned. Such an apparent contradiction can be explained by the fact that A., like his son Abiathar (2 Samuel 8:17; 1 Chronicles 24:3, 6, 34), bore two names (Ahimelech and Abiathar), or by the fact that all this happened under Abiathar, but during Abiathar’s lifetime; 2) (1 Samuel 26:6), a Hittite, one of David’s main soldiers in the desert of Ziph. AHIMOTH (dying) (1 Chronicles 6:25), a Levite, from the sons of Elkanah, from the descendants of Kohath. ACHINADAB (noble brother) (1 Kings 4:14), one of Solomon’s servants who delivered monthly food to the king and his house, the son of Giddo, lived in Mahanaim, to the bay, from the Jordan. AHINOAM, AHINOAM (God is joy), the name of two women: ( 1 Samuel 14:50 ) Ahinoam, daughter of Ahimaaz, wife of King Saul; ( 1 Samuel 25:43 ) Ahinoamah, one of David’s wives, was from Jezreel. She was taken captive by the Amalekites during the siege of Ziklag and was subsequently released by David (1 Samuel 30:5, 18). Mother of David's eldest son, Amnon (2 Samuel 3:2). AHIO (brotherly, brothers), name of three persons: ( 2 Samuel 6:3–4 ), from the sons of Abminadab; he, together with his brother Uzzah, was entrusted by David to transport the Ark of the Covenant from Kiriath-jearim to Jerusalem; (1 Chronicles 8:14), from the sons of Beriah, a Benjamite who drove the Canaanites out of Gath; ( 1 Chronicles 8:31 ), a Benjamite; son of Jeel, founder of Gibeon. AHIOR (brother of light) (Judph 5:5), leader of the Ammonites in the army of Holofernes, who later converted to Judaism; in Tov 11:17 Ahiakhar. AHIRA (God is a friend, shepherds, protects) (Numbers 1:15; 2:29; 7:78, 83; 10:27), son of Enan, was the prince of the tribe of Naphtali in the second year of the exodus of the Jews from Egypt. AHIRAM (God is high) (Numbers 26:38), from the sons of Benjamin, the leader of the generation of Ahiram, according to some, the same person as Ehi (Gen 46:21). AHISAMACH (God sustains) (Exodus 31:6), from the tribe of Dan, father of Aholiab. AHISHAR (brother of the singer or brother of justice) (1 Kings 4:6), ruler of Solomon's palace. ACHIT (2Ezra 8:2), from the ancestors of Ezra; according to 1Ezra 7:2 and 1Chronicles 6:11–12, this is the high priest Ahitub. AHITOPHEL (tasteless, deceitful) (2 Samuel 15:12), a native of the city of Gilo, a close friend, companion and adviser of David (1 Chronicles 27:33). He was undoubtedly one of the most prominent lawyers of his time. His advice was considered the word of the Lord (2 Samuel 16:23). Absalom followed A.'s advice when he went to the concubines of his father, David, so that the people might know that all ties between father and son were broken. Absalom convinced him to join the conspiracy against David, but all the measures proposed by A. to implement Absalom's ambitious plans were rejected by the council of Hushai. A., seeing that the undoubted outcome of the conspiracy would be the death of Absalom and his cause, which would undoubtedly be followed by his own fall, returned to Gilo, there in despair he hanged himself and was buried in the tomb of his father (2 Sam. 17:23). AHITUV (God is good), name of three persons: (1 Samuel 14:3), the son of Phinehas and the father of Ahijah, from the line and descendants of the high priest Eli and the son of Aaron, Ithamar, some think that he succeeded Eli in the rank of high priest; ( 1 Chronicles 6:7–8, 11 ), son of Amariah and father of the high priest Zadok, from the line and descendants of Eleazar the son of Aaron; in 2 Ezra 8:2 Ahit, of the ancestors of Ezra; (1 Chronicles 9:11), father of Meraioth, from the ancestors of Azariah. AHIUD (brother, i.e. God, of the Jews) (Numbers 34:27), son of Shelomiah, leader of the tribe of Asher. AHIHUD (brother of unity) (1 Chronicles 8:7), from the sons of Hera, from the heads of the generations of Benjamin. ACHISHACHAR (whom Jehovah seeks, i.e. loves) (1 Chronicles 7:10), a Benjamite, son of Bilgan and grandson of Jediael. AHIYAH (Jehovah is a brother), name of 9 persons: (1 Samuel 14:3, 18), son of Ahitub, descendant of the high priest Elijah; lived in Shiloh at the end of Saul's reign; (1 Kings 4-3), from the sons of Ziba, from the scribes of Solomon; (1 Kings 11:29), a prophet of God who lived in Shiloh; it was probably he who encouraged Solomon during the construction of the church and threatened him with the destruction of the kingdom after the shameful fall of the king ((1 Kings 6:11; 9:6), lived to a ripe old age ((1 Kings 14:4); ( 1 Kings 15:27–33 ), father of Baasha, king of Israel; from the tribe of Issachar; ( 1 Chronicles 2:25 ), from the sons of Jerahmeel, the firstborn of Hezrom; from the tribe of Judah; ( 1 Chronicles 8:7 ), a Benjamite, of the sons of Ehud; ( 1 Chr. 11:36 ), a Pelonite, one of David's chief soldiers; ( Nehemiah 10:26 ), from the rulers of the people who set the seal to the covenant written by Nehemiah; (3Ezra 1:2), son of Phinehas, high priest, ancestor of Ezra. AHLAV (fat, fertile place) (Judges 1:31), city of the tribe of Asher. For Asher, his bread is too fat, and he will deliver the royal dishes (Gen. 49:20), - this is Jacob’s prophecy regarding the tribe of Asher, reflected in the name of this city. However, the city remained (at least for some time) in the power of its former inhabitants - the Canaanites, because Asher did not drive them out. AHLAY (oh, if only - a prayerful sigh, an exclamation with an expression of desire), the name of two persons: ( 1 Chron. 2:31 ), the son of Sheshan and the grandson of Ishii, from the seed of Judah, but some here suppose Ahlaya, the daughter of Sheshan; (1 Chronicles 11:41), father of Zabad, one of David's chief soldiers. AHOAH (Jehovah is a brother) (1 Chronicles 8:4), from the sons of Bela the son of Benjamin. ACHOR (upsetting, plunging into sadness, into misfortune), the valley of sorrow in the vicinity of Jericho, in the north. border of the tribe of Judah (Joshua 15:7); here Achan (Ahar) was stoned for breaking a spell made during the capture of Jericho (7:24–26). The designated area is depicted in a highly poetic manner by the prophet. To Hosea in the words of the Lord: And from there I will give her her vineyards and the valley of Achor as a threshold of hope; and she will sing there as in the days of her youth and as in the day of her coming out of the land of Egypt (Hosea 2:15). The figurative use of the word A. in this place is explained differently. The most general explanation is this: just as Valley A was a place of sorrow and anxiety for the Israelites when they first entered the land of Canaan, so it will become a place of hope and joy upon their return from the captivity in which they were then located. This interpretation can be confirmed by the prophecy of Isaiah 65:10. – See also Ahan. AHOHA (2 Samuel 23:9), father of Dodo (Dodai), father of Eleazar (Elhanan), one of David's brave warriors. ACHOHIAN, the so-called Dodo (Dodai), the father of Eleazar (Elchanan), one of David’s brave warriors (1 Chronicles 11:12; 27:4), and Eli, one of David’s chief warriors (1 Chronicles 11:29). AHRAI (following God, honoring God) (1 Chronicles 8:1), third son of Benjamin, son of Jacob. AHSA (chain, bandage on the legs for decoration) (Joshua 15:16–19; Judges 1:12–13, 15), daughter of Caleb, who became the wife of Othniel, the son of Caleb's younger brother, Kenaz; As a dowry for his daughter, Caleb gave midday land, as well as the upper springs and the lower springs (Joshua 15:19). AHSAF (place of enchantment, sorcery) (Joshua 11:1; 12:20; 19:25), a city of the tribe of Asher, which was once the royal residence of the Canaanites, but their king was defeated by Joshua, it is very possible that this is the present Kefr Yasif, near Acre. AKHUZAM (protector, those God) (1 Chronicles 4:6), the firstborn of Akhshur (Ashhur) from his wife Naara. ACHUZAF (Genesis 26:26), a close friend of Abimelech, king of Gerar, who was present at Abimelech’s meeting with Isaac. AHUM (brother of the water, that is, either living near the water, or watery at heart, in the sense of cowardly) (1 Chronicles 4:2), a descendant of the patriarch Judah through his brother Shobal, from the sons of Jahath, from whom the tribes of the Zorians descended. AHSHUR (bright) (1 Chronicles 4:5), father of Tekoah, son of Hezrom by his wife Abijah; in 1 Chronicles 2:24 Ashhur. ATZALIAH (whom Jehovah made famous) (2 Kings 22:3, 9-10; 2 Chronicles 34:8, 16, 18), father of the scribe Shaphan under King Josiah of Judah. ATZEL (whom Jehovah made famous) (1 Chronicles 8:37-38), son of Elias, descendant of Jonathan, son of Saul. ATZEM (solid) (Joshua 15:29), a city in the extreme south of the tribe of Judah, which originally belonged to this tribe, but later became part of the inheritance of the tribe of Simeon (Joshua 19:3); in 1 Chronicles 4:29 Etzem. ATSMON (stronghold, fortress) (Numbers 34:4–5; Joshua 15:4), a city to the south. border of Palestine, to the west. from Kadesh-barnea, apparently near the brook of Egypt, within the tribe of Judah. – See Heshmon. ASHAN (smoke, steam) (Joshua 15:42), a city in the lowland country of the tribe of Judah, subsequently given to the tribe of Simeon (Joshua 19:7), in 1 Chr. 6:59 it, together with Beth-shemesh, is called a priestly city; in Joshua 21:16 Ain. ASHARELA (right before God) ( 1 Chronicles 25:2 ), from the sons of Asaph, appointed by David along with others to preach on harps, psalms and cymbals, in 1 Chronicles 25:14 Jezarelah. ASHBEL (whom God reproaches, condemns) (Gen. 46:21; Num. 26:38), the third son of Benjamin, from him the generation of Ashbel, he is probably identical with Jediael (1 Chr. 7:6, 10–11). ASHBEYAH (oath, spell) (1 Chronicles 4:21), the head of the family whose family made fine linen, from the descendants of Shiloh. ASHWATH (built, established, dense, strong, strong) (1 Chronicles 7:33), from the sons of Japhlet, a descendant of Asher. ASHERA, Hebrew, in Russian. for the most part: the altar of Baal (Judges 6:25, 30; 1 Kings 18:26) or Ashtoreth (Judges 3 7, 2 Kings 23:4, 7), but this was a special goddess, separate from Baal, and not some accessory to his cult (for example, a sacred pillar near Baal's altar). ASHIMA (2 Kings 17:30), the household deity of the Hamathites, represented by the later Jews under the guise of a hairless goat and idolized in Egypt by the inhabitants of the city of Mendes. Some here mean Osiris, others the Greek Pan, and others Mercury. See Palmov M. S. Idolatry among the ancient Jews of St. Petersburg, 1897. pp. 365–367. ASHNA (fortress), the name of two cities in the tribe of Judah, one was among the 14 cities in the lowlands (Joshua 15:33), and the other was among the 9 that were near Divna (Joshua 15:43), the first meaning either Kefr Hassan or Aslin - both not far from Eshtaol and Shor. ASHTEROTH-KARNAIM (seat of the two-horned goddess) (Gen. 14:5), a city, the main residence of the Rephaim, who were defeated by Chedorlaomer and his allies. The same city is mentioned under the name Astaroth in Joshua 12:4 as the location of the giants (men of extraordinary strength, Heb. rephaim). The addition to the name of the city of Karnaim (two-horned) was made because, according to Jewish tradition, it lay between two hills, but it is more likely that it was added to the name of the moon goddess (Astarte) for the sake of distinguishing her from other deities. This city was called Carnain even in the time of the Maccabees (1 Mac 5:26, 43–44), and also Carnioi (2 Mac 12:21,26). It was located on the other side of the Jordan, in the half-tribe of Manasseh, and was a Levitical city, probably near the city of Edrei (now Derat in Wadi el-Ghor), identical with modern Tel Ashterah. ASHUR (happy) (2 Samuel 2:9), a region or country over which (among other regions) Abner, after the death of Saul, made his son Ish-bosheth king. Some think that this is the same as Ashurim - the people and region of Arabia, while others take A. for the region or kingdom of Gessur, located in the north. Gilead to Damascus. ASHURIM (Gen. 25:3), an Arabian tribe descended from one of the sons of Dedan, grandson of Abraham. ASHHUR (1 Chronicles 2:24), father of Tekoah, son of Hezrom by his wife Abijah; in 1 Chronicles 4:5 Achur. ENDOR (1 Samuel 28:7), EN-DOR (Joshua 17:11) (the source of Dora or the source of a house, dwelling), a city or village in the tribe of Issachar between Mount Tabor and Little Hermon by the stream Kishon. Here, in the days of Deborah and Barak, the Asoran king Jabin suffered a great defeat (Judgment 4). Saul came here at night to the famous sorceress of Endor and asked to call him a prophet. Samuel. Now on the site of A. (south of Nazareth) there is a small poor village, and in the rocks near it they show a cave where the sorceress allegedly lived and practiced magic and where the shadow of the prophet appeared to Saul. Samuel. BAALOTH (height, hill; m.b., places dedicated to the service of Baal) (1 Kings 4:16), the region in the upper part of the tribe of Asher, which made up the northernmost. border of the kingdom of Israel; was in charge of Bahanah, one of the 12 overseers who provided food for Solomon and his palace, each for one month of the year. BAAL-KHAN AN (Baal is merciful), name of two persons: (Gen 36:38–39), king of Edom, son of Achbor; (1 Chronicles 27:28), overseer of King David's olive and fig tree gardens. BAANA, glory. Vaana (in humiliation, born in sorrow or son of sorrow, torment), the name of three persons: (2 Samuel 4:2ff.), from the sons of Remmon the Beerothite; Benjamite; one of the leaders of the army of Ish-bosheth, son of Saul. Together with his brother Rechab, he entered the house of Ish-bosheth at noon while he was sleeping, and struck him in the stomach. Taking the head of the murdered man with them, they fled to David in Hebron in the hope of a generous reward, but David was indignant at their cruelty and heartlessness, ordered them to be killed, cut off their arms and legs and hang their bodies over a pond in Hebron; ( 2 Samuel 23:29 ), a non-Tothite; father of Helev, one of the mighty men of David; in 1 Chronicles 11:30 Bahanah, the father of Heled; ( Nehemiah 3:4 ), father of Zadok, one of the men who repaired the wall of Jerusalem in the days of Nehemiah. – See also Vaana. BAARA (foolish, reckless) (1 Chronicles 8:8), one of the two wives of Shegaraim, who came from the tribe of Benjamin. BABA, slav., midwife (Exodus 1:15); paternal or maternal grandmother (2 Tim 1:5); woman (Nim 4:7). BABBAI (foolish, ungodly) (Neh. 3:18), son of Henadad; head of the Keila semi-district; of those who took part in the restoration of the walls of Jerusalem after the captivity in the days of Nehemiah. BAIT (house), a city in the land of Moab. In the words of Isaiah 15:2 about Moab: he ascends to Bayt and Dibon, ascends to the heights to weep, one can also understand the main church of the Moabite deity Chemosh. In Jer 48:22 Beth-Divlathaim. BAKBUK (desolation, destruction from Jehovah) (1Ezra 2:51), from the Nethinites, his sons returned from Babylonian captivity along with Zerubbabel. BAKBUKIA (desolation, ruin from Jehovah), name of two persons: (Nehemiah 11:17), the second leader of the doxology in prayer in the days of Nehemiah; (Neh 12:25), from the gatekeepers on guard at the thresholds of the gate. BALM, glory. Ritina (Genesis 37:25), a resinous liquid extracted from the balsam tree, the so-called. Gilead (Balsamodendron Gileadense Kunth) or Mecca (Balsamodendron meccanensis Gleditshc), as widespread especially in the mountains in the vicinity of Mecca and Medina, in general along the coast of the Red Sea, but also grows on the mountains of Gilead and in the surrounding area. B. is extracted as follows: the bark of the tree is cut with a knife at the time of year when particularly strong movement of sap is noticed in the trees; This juice, flowing from the cut, falls drop by drop into small clay pots, and after a day, the accumulated juice is poured into one large vessel, which is tightly closed on top with bark. The amount of B. flowing from one tree is over 60 drops per day. The pungent and aromatic smell of B. is known and celebrated everywhere. It was once so rare and so expensive that Pompey and Titus brought different varieties to Rome as trophies of their victories in the area where the balsam tree usually grew. This plant, which produces flowers and remains green all year round, grows up to 14 feet in height and is from 8 to 10 inches in diameter. Its trunk is always straight and smooth, and its small leaves have a bright green color; the fruit is a small single-seeded nut with a dry, leathery brown shell. B. was an important item of trade among the eastern peoples (Ezekiel 27:17) and was especially famous for its healing properties, mainly in the treatment of wounds, such as, for example, B. of Gilead. Is there no balm in Gilead? isn't there a doctor there? - asked the prophet. Jeremiah - Why is there no healing for the daughter of my people? (Jer 8:22) EMBALMING (Genesis 50:2–3, 26), this art has been known since ancient times. The Jews borrowed B. from the Egyptians. Since the annual flood of the Nile kept the surface of the earth under water for two months, the Egyptians invented the best ways to protect the bodies of the dead from rotting. Others think that B. was used, according to the beliefs of the Egyptians, with the aim of preserving the body of the deceased as the last home of the soul after it had made various migrations from one animal to another. Embalmers or doctors were considered sacred persons. The deceased was usually opened in this way, the brain was removed from the head through the nostrils, and the insides of the womb were taken out through a hole in the left side, then the cleaned inside was washed with palm wine, filled with fragrant substances (myrrh, cassia, etc.) and then the whole body was placed in saltpeter for 70 days. After this time, the body (otherwise known as the mummy) was wrapped in the finest linen or linen bandages, usually covered with gum arabic; finally, the body was placed in a wooden mold and placed in an upright position in the burial chamber (Gen. 50:26). According to Herodotus, this was the most expensive method of beating, costing about a talent of silver. In another method, which cost about 20 minutes, the entrails were not removed from the body of the deceased, but a significant amount of cedar oil was introduced into the stomach, and the body was placed in saltpeter for a certain time. The cheapest method of blood poisoning, used exclusively by the poor, consisted of washing the entrails in an infusion of Alexandrian cassia leaf, and then placing the body in saltpeter for some time. The entrails of noble persons were placed in a separate vessel and thrown into the river or placed in a special vessel with the corpse. Sometimes B.'s process lasted from 30 to 70 days, and according to Scripture, doctors used 40 days for embalming. The embalmed body was usually placed in a tomb made of sycamore wood or stone, on which the facial features of the deceased were very often depicted; the tomb was placed vertically near the wall of the house and remained in this position for many years. Then the mummies were transferred to dungeons or rocky caves, where they were often found after 2-3 thousand years in a state of complete preservation. Nowadays, many mummies have been found and stored in various museums, and many documents with very valuable writings have been opened in their wrappers. Apart from the B. bodies of two patriarchs, Jacob and Joseph, it is not clear from the Bible that B. was ever used among the Jews in the same form as among the Egyptians; and these two cases took place, it seems, precisely for the purpose of preserving the remains of these patriarchs until the time of their transfer to the Promised Land. When preparing the dead for burial, the Jews used incense and artificial ointments (2 Chronicles 16:14), and wrapped the body itself in shrouds and anointed it with aromas (John 19:40). BAMA (height, hill) (Eze 20:29; 1 Kings 3:2), a word often found in Hebrew, means in a general sense an elevation, hill, heights, etc., chosen both for the pagan idolatry of the Jews and for the illegal (local) service of Jehovah. BANI (from a root meaning: passion, or, according to others: offspring) (2 Samuel 23:36), one of the strong men of King David; Gadite. - See Gagriy. BATH, BATHING, BATHING, WASHING (Exodus 2:5), bathing and ablutions were especially often used among the eastern peoples. Since the inhabitants of the East often walked barefoot or in sandals, for cleanliness and refreshment they washed their feet upon returning from the journey (Gen. 18:4). The feet of the family members were usually washed by the servants, only the daughters washed the feet of their parents. Therefore, the expression washing the feet of the saints meant a matter of deep humility and love (1 Timothy 5:10), which the Lord Savior, who washed the feet of His disciples at the Last Supper, showed to all of us to the highest degree as an example (John 13:4 ff.). Jews usually washed their hands up to the elbows before eating; they also washed their beds before reclining at meals. At the wedding in Cana of Galilee, in the banquet house there were six stone waterpots filled with water for washing the hands of the guests as they entered the banquet (John 2:6). Usually the washing of the hands and feet of masters was performed by servants; this can be seen from the words: here is Elisha, the son of Shaphat, who served water into the hands of Elijah (2 Kings 3:11), as one of the servants of the king of Israel answered Jehoshaphat’s question. The same custom continues to this day in the East. There you will never see water prepared in advance in a vessel for ablution, but the servant pours it from the jug onto the hands of his master. The custom of washing hands before dinner also continues to this day. The servant walks around the table with the washbasin where the guests are, and with a dish to receive the water flowing from the guests' hands. Washing feet was a universal custom in the East. Washing one's hands was in some cases considered a solemn declaration of one's innocence, as we see from the example of Pilate (Matthew 27:24). Purification and ablution among the Jews were very common, connected with religious regulations and established by the Law itself. External washings are often presented in Scripture as an image of moral cleansing (Isaiah 4:4; Psalm 50:4–9). The words “bath” and “washing” are used by the apostles in the sense of rebirth into spiritual life in the sacrament of Baptism (Eph 5:26; Titus 3:5). Washing and bathing took place among the Jews in rivers (2 Kings 5:10) and in private home baths (2 Kings 11:2; Dan 13:15). In later times, the Jews, like the Greeks and Romans, also established public baths, which were allowed to Jews, although they were actually pagan institutions. There were also thermal baths, or warm baths in hot springs, which were considered healing; these are mentioned in Gadara, Pella, Tiberias, Liviad (Iliad) beyond the Jordan. In the history of Herod Vel. a similar spring called Callirhoe (possibly modern Zara) is known, flowing into the Dead Sea from the howling side. BARED (city or place of crops) (Gen. 16:14), the area south of Beersheba, on the road from Hebron to Shur (Gen. 16:7); between this place and Kadesh there was a spring called Beer-lahai-roi; probably B. is the same as Kesil (Joshua 15:30) and Bethuel (1 Chr. 4:30). BARLAH (1 Chronicles 3:22), from the sons of Shemaiah, a descendant of the royal family of Judah. BARKOS (painter) (1Ezra 2:53; Nehemiah 7:55), slav. Barkueh (Neh 7:56), of the Nethinites, his sons (descendants) returned from Babylon with Zerubbabel, in 2 Ezra 5:32 Barkueh. LEAR (Sir 28:26; Isa 11:6; Jer 5:6; 13 23; Dan 7:6; Rev 13:2), this word is transferred to Russian. the name “leopard”, in Sir 28:26 pard (Greek Πάδαλις); in Hosea 13:7, where in Russian. skimen, in Hebrew number (Slavic panfir, i.e. panther); in glory Dan 7:6 and in other places (Isa 11:6; Jer 5:6; 13:23; Rev 13:2) trot. A predatory cat breed that is thought to have been especially common in biblical lands, as it is often mentioned in Scripture. The Hebrew name for B. is intention. Beth-Nimra (Numbers 32:36) means the dwelling of B. and in Song 4:8 the leopard mountains are mentioned, which are called Lebanon, Anti-Lebanon and Hermon, where leopards especially lived - B. The prophets often make reference to the properties and character of B. their manner of lying in wait for their prey (Jer 5:6), the speed of their movements (Hab 1:8), their bloodthirstiness and cruelty (Isaiah 11:6), with attacks on animals and even on people (Hosea 13:7; Sir 28:26); and in Dan 7:6 B. appears to be an emblem of power. The following biblical references to this predatory animal are excellent: can an Ethiopian change his skin and a leopard his spots? (Jer 13:23); or for Messianic times the leopard will lie down with the kid (Isaiah 11:6). Daniel contemplated the hostile kingdom that preceded the Messianic Kingdom in the form of a beast similar to B. (Dan 7:6, 17). And the Antichrist is compared with his followers and adherents by St. John with this bloodthirsty, well-known beast of prey (Rev 13:2). Syrian B. is still called by the natives the biblical word “nimr”. With the destruction of forests in Lebanon, it seems that B. moved away, especially to the north. Syria. BARHUMITE (2 Samuel 23:31), BAHARUMIAN (1 Chronicles 11:33), nickname of Azmaveth (Azmaveth), one of the main and strong warriors of David, so named after his place of birth or residence. BAT (1 Kings 7:26, 38), a measure of liquid bodies among the Jews; according to our Russian measure, a baht contains 3 1/7 buckets. BATRABBIM (daughter of many) (Song 7:5), gate of the city of Heshbon. According to custom, in eastern and other cities they took their name from the place to which the road led from them. But it seems that it was Rabba-Ammon, located 24 miles away. for from the quotation itself it is clear that the gate of B. was located at the fish ponds, of which one still remains near Heshbon, and these ponds were very far from Rabba-Ammon. BAKHAN, Heb. (Isa 32:14), probably the tower about which it is said in Neh 3:25 that it protruded from the upper house of the king and was located at the prison court, and therefore it must be placed on the same Mount Zion, where the royal palace built by David was located (cf. 2 Sam 5:9; 7:2). BACHURIM (young people) (2 Kgs 3:16; 16:5, 17:18; 1 Kgs 2:8), a city or village of the tribe of Benjamin, a short distance to the east. from Jerusalem, on the road from Jerusalem to the Jordan. To this place, Phalti accompanied his wife Michal with tears, sending her to Hebron to David. Here Shimei lived and here Jonathan and Ahimaaz hid in a well from the pursuit of Absalom’s servants. BATSLIF (Neh. 7:54), BATZLUTH (1Ezra 2:52) (nakedness), of the Nethinites, his sons (descendants) returned from Babylon with Zerubbabel; in 2Ez 5:31 Basalem. TOWERS OF JERUSALEM - see Jerusalem, Temple of Jerusalem. BDOLACH, according to the Jews, is a pearl or some other precious stone, for example: a carbuncle, a crystal, etc. In the East. India there is a kind of fragrant transparent resin bearing the same name, which is why many people think that it is this aromatic substance that is indicated in Gen. 2:12. Others believe that this word (cf. Numbers 11:7, the manna was like coriander seed, shaped like bdellium) means pearls like those now found in the Persian Gulf. According to the interpretation of LXX, B is the same as anfrax, otherwise a carbuncle, or crystal, so called because of its external resemblance to ice. BEBAI, BEBAI (Jehovah is the Father), name of 4 persons: ( 1Ezra 2:11 ) Bebai, ( Nehemiah 7:16 ) Bebai, his sons (descendants) returned from Babylonian captivity with Zerubbabel; in 2Ezra 5:13 Vivay; ( 1Ezra 8:11 ) Bebai, from the descendants, probably, of the same Bebai (Bevai), who returned with Zerubbabel; (1Ezra 10:28) Bevay, from the descendants, probably, of the same Bebay (Bevay), who had wives from foreigners; in 2Ezra 9:29 Vivai; ( Nehemiah 10:15 ) Bebei, one of the leaders of the people in the days of Nehemiah. BEHEMOTH (a huge, colossal animal; according to others - from the Egyptian “p-ege-mo”, i.e. water bull), by this name we must mean not some kind of mammoth or elephant, as many people think, but a hippopotamus, or a Nile river horse (Hippopotamus amphibius), from the class of mammals, pachyderms. The description of B. in Job 40:10–19 is very detailed and powerful, and its authenticity is confirmed by natural history. The Nile “water horse” (hippopotamus), or B., is an animal of enormous size and amazing strength, with a wide head and short legs; in appearance it resembles a huge pig, up to 7 arshins long and up to 2.5 feet high, weighing up to 150–200 pounds or more. It is extremely voracious, although it belongs to the category of herbivores: it eats grass like an ox (Job 40:10). Marshy places serve as a refuge for him: he lies down under shady trees, under the shelter of reeds and in swamps (Job 40:16). Will someone take him before his eyes and pierce his nose with a hook? ( Job 40:19 .) In the words of v. 14, he is the top of the ways of God. B. live in water and on land and their strength is so great that they capsize large boats. Their skin is so thick that rifle bullets cannot penetrate it. The voice is like the neighing of a horse, or the grunting of a pig, or the mooing of a buffalo. Previously, B. were found in the Nile River, but by the end of the 4th century. disappeared from Egypt and are now found only in the rivers and lakes of inland Africa, where their homeland was south of the Sahara. In their normal state they are peaceful, but when irritated they become dangerous. B. hardly ever existed in Palestine, although he could have been well known there due to his extraordinary nature, with close ties with Egypt. BEDAD (department, part of something) (Gen. 36:35; 1 Chron. 1:46), father of Hadad, the Edomite king who reigned in Abith (Aviv). BEDAN (in the tribe of Dan) (1 Chronicles 7:17), a person mentioned in the genealogy of Manasseh, son of Ulam. POOR, glory. (Matthew 23:4; Luke 11:53), difficult, difficult, inconvenient; strictly, menacingly; extremely, excessively, very. POOR, glory. (Mark 9:43) - see One-armed, Crippled. POOR, POVERTY, a situation in which a person is unable to satisfy necessary needs. Although the Promised Land, conquered by the Jews, “flowed with milk and honey,” B. and the poor were always among Israel (Deut. 15:4, 6; John 12:8). The causes of poverty were very different: increase in population, ruinous wars, physical disasters of the country, moral reasons, increase in vices, increase in luxury, etc. But all B. among Israel, widows and orphans, were not only under the protection and patronage of the Law and enjoyed the charity of private individuals, but the Law even made special regulations in their favor, for example, each B., to satisfy hunger, was allowed to collect berries in someone else’s vineyard, pick ears of corn in someone else’s field; It was not allowed only to take with you any bunch of grapes in a vessel or to reap ears of corn with a sickle (Deut. 23:24–25; 24:10, etc.). During the harvest, it was required not to wait until the very edge of the field and not to pick up a sheaf forgotten in the field, and the remaining ears of corn and fruits in the field were provided to B., the widow, the orphan and the stranger (Lev 19:9–10; 23:22; Deut 24:19–22). So, Ruth went to gather ears of corn in the harvested fields (Ruth 2:2–3). In addition, the so-called third tithe, or B. tithe, went to the poor and orphans, which (in the sense of the instructions of Deut. 14:28–29; 26:12) replaced the second tithes in every third year, but, according to later practice, was added to the second tithe twice every seven years, for the Sabbath year disappeared by itself. Namely: in the Sabbath year and in the jubilee, B. and the aliens were returned to their hereditary lands, and they again entered into their legal rights. Under the threat of terrible punishment, God's Law also warns the Israelites against oppression and oppression of strangers and B. (Exodus 22:21, 22; Lev 19:33, 34), and especially against oppression and injustice in judgment (Exodus 23:3–6; Lev 19:15) On the Feast of Unleavened Bread, Weeks and Tabernacles, three times a year, the Jews, According to the law, they were obliged to share their family celebrations with slaves, strangers, widows and orphans - each according to his own zeal (Deut. 16:10-17). B.'s commendable act of charity is especially depicted in the Book of Tobit (2:14) and in Sirach. Water will extinguish the torment of fire, says the latter, and alms will cleanse sins (Sir 3:30). Christianity commands special care for the poor, humble in their humiliation; remembrance and care for them have been the sacred duty of Christians from the first days of the New Testament Church, following the example and commandment of the Lord Savior and His Apostles. POOR, thank you. (Matthew 18:8), cripple, crippled; unhappy, pitiful; worthy of regret, participation. HIPS, Jews beat their thighs as a sign of sadness (Jer 31:19; Eze 21:12). BEERAH (well, source of God), the name of two persons. ( 1 Chronicles 5:6 ), the prince of the Reubenites, whom Tiglath-pileser, king of Assyria, carried into captivity; (1 Chronicles 7:37), from the sons of Tzophach, the tribe of Asher. BEERIUS (source of God) (Hosea 1:1), father of the prophet Hosea. BEEROF, BEROF, BEEROF-BENE-YAAKAN, BENE-YAAKAN (sources), name of the city and place. (Joshua 9:17) Beeroth, (18:25) Beroth, a city of the tribe of Benjamin, located at the foot of the hill on which Gibeon was built, north of Jerusalem; now known as El-Bire; in 2Ezra 5:19 Virog; ( Deut. 10:6 ) Beeroth Bene Yaakan, ( Numbers 33:31–32 ) Bene Yaakan, a place that was the camp of the Israelites during their journey through the Arabian desert. BEROTHIAN (2 Kings 4:2 ff.), BEROTHIAN (2 Kgs 23:37), BEROTHIAN (1 Chronicles 11:39), resident of the city of Beeroth (Beroth). BESHTERAH (house of Ashtoreth) (Joshua 21:27), a city of refuge in the half-tribe of Manasseh, on the other side of the Jordan, given to the Levites; in 1 Chronicles 6:71 Ashtaroth. GRATELESS, glory (Luke 6:35), ungrateful, unappreciative; unworthy of grace, mercy. UNKNOWN, glory. (Ps 50:8), unknown, unknown. UNKNOWN, glory (1 Cor 9:26), unknown, doubtful, untrue, accidental. INTERNESS, glory. (Ps 119:147), timelessness; early time and dawn. LAWELESS (Genesis 15:16), every deed done against the Law of God. Sin is lawlessness (1 John 3:4) - See Sin. DISCOURSE, glory. (Luke 11:8), impudence, insolence; intransigence, bothersomeness. BELA (absorption, destruction), name of three persons: (Genesis 36:32), son of Beor, king of Edom, who reigned in Dingawa; some take him for Balaam; (Gen 46:21), firstborn of Benjamin, head of the generation of Belin; ( 1 Chronicles 5:8–9 ), son of Azaz, of the tribe of Reuben; his place of residence is described as follows: he lived in Aroer to Nebo and Baal-Meon; and to the east he dwelt until the entrance of the wilderness coming from the river Euphrates, because their flocks were numerous in the land of Gilead. BELA (absorption, destruction, destruction) (Gen. 14:2, 8), one of the five cities located in the valley of Siddim; was located to the southeast. shore of the Dead Sea, on the road to Egypt. Spared by God at the request of Lot during the destruction of other cities; also called Zoar (Jer 48:34). BELILNICHYE FIELD (field of the fuller, soaper, bleacher), was located in the west. side near Jerusalem along the ditch of the upper pond or reservoir, in this field they usually laid cloth, washed and cleaned them in the pond and hung them in the sun to dry. King Ahaz was in this field at the time when the prophet Isaiah appeared before him with a great sign from the Lord (Isaiah 7:1–16). Here, at the water pipeline on the road of the B. p. field, Rabshakeh stood with the Assyrian army, threatening the conquest and destruction of the land of Judah, which the Lord saved from the proud conqueror through the prayer of King Hezekiah and the prophet. Isaiah (2 Kings 18:17). – See also Ponds. BEN (son, descendant), Levite, one of the minor singers under David, appointed to serve with the Ark of the Covenant during its transfer to Jerusalem; mentioned in 1 Chronicles 15:18, but omitted when listing all the others in v. 20, maybe because he died unexpectedly. BEN-AVINADAB (son of Abinadab) (1 Kings 4:11), steward over Naphath-Dor under Solomon, married to his daughter Taphafa. BENAIAH (God builds, erects), the name of two persons. (1Ezra 10:35), from the sons of Vani, who had foreign wives upon returning from captivity; in 2 Ezra 9:34 Mathdai, of the sons of Baani; (1Ezra 10:43), from the sons of Nebo, who had foreign wives upon returning from captivity. BEN-AMMI (son of my family) (Gen. 19:38), son of Lot by his youngest daughter; ancestor of the Ammonites. BENANAH (2 Chronicles 31:13), Levite, one of the overseers of the church during the reign of Hezekiah. BEN-GEBER (strong) (1 Kings 4:13), one of the overseers in Ramoth-gilead, who delivered food monthly to King Solomon and his household. BEN-DEKER (piercer with a spear, skilled in the art of using a spear well) (1 Kings 4:9), one of the officers over Israel under Solomon. BENE-BERAK (sons of Berak) (Joshua 19:45), a city in the tribe of Dan. BENE-YAKAN (Numbers 33:31–32) – see Beeroth (2). BENZOHEV (strong, healthy) (1 Chronicles 4:20), from the sons of Ishii, is mentioned in the genealogy of Simeon. BENO (his son, i.e. similar to his father) (1 Chronicles 24:26–27), from the descendants of Merari, from the sons of Jaaziah; Levite mentioned in the genealogy of Levi. BENONI (son of sorrow - but sorrow from God, by God's permission) (Genesis 35:18, in Glorious Benjamin), the youngest son of Jacob from Rachel. The mother, dying in suffering while giving birth to her son, named him B., but the father called him Benjamin (son of the right hand, i.e. happiness, or son of days, i.e. old age). BENHAIL (strong or son of strength) (2 Chronicles 17:7), from the princes under King Jehoshaphat; was sent along with the Levites and priests throughout the cities of Judah to teach the people the Law of God. At LXX and in glory. this name is conveyed by the meaning of its constituent words as one of the sons of the mighty. BENHANAN (good) (1 Chronicles 4:20), from the sons of Simeon, from the family of the patriarch Judah. BEN-CHESED (good, good) (1 Kings 4:10), the father of one of the guards appointed by Solomon to oversee the food supply for the king and his household. BEN-HUR (white, bright, pure, noble) (1 Kings 4:8), from the guards on Mount Ephraim under Solomon. BERAH (gift, gift) (Gen. 14:2), king of Sodom in the days of Abraham. BERAIAH (creation of God) (1 Chronicles 8:21), from the sons of Shimei, from the heads of the generations of the tribe of Benjamin who lived in Jerusalem. BERACHAH (blessed by Jehovah) ( 1 Chronicles 12:3 ), a Benjamite, one of the brave men under David, who joined him at Ziklag. BERED (hail) (1 Chronicles 7:20), son of Ephraim, killed (along with his brothers) by the inhabitants of Gath because they wanted to seize the herds that belonged to the Gathites. BERECHIAH (blessed by Jehovah), name of five persons: ( 1 Chronicles 3:20 ), from the sons of Zerubbabel, a descendant of David; ( 1 Chronicles 6:39 ), Levite, father of Asaph, a famous singer under David; (1 Chronicles 9:16), son of Asa, a Levite from the descendants of Elkanah; ( Nehemiah 3:4, 30 ), father of Meshullam, one of the men who repaired the Jerusalem wall; ( 2 Chronicles 28:12 ), son of Meshillemoth, of the princes of the tribe of Ephraim under Ahaz king of Judah and Pekah king of Israel. BERI (source of God) (1 Chronicles 7:36), from the sons of Tzophah, from the heads and chiefs of the generations of the tribe of Asher, chosen, warlike people. BERYL (Tov 13:17), VIRYL (Rev 21:20), a precious stone originally found in Tarshish (in Spain), and in modern times in Siberia, Brazil, Ceylon. His predominant color was green. This is the tenth stone (under the name of chrysolite) in the fourth row of stones of the breastplate of judgment of the high priest (Exodus 28:20) and will be, according to the testimony of the Seer of Mysteries (Rev 21:20), the eighth foundation of the wall of the new Jerusalem. It is mentioned among the many precious stones (called chrysolite) that were in the treasury of the king of Tyre (Eze 28:13). – See also Chrysolite, Jasper. WE BELIEVE (2 Samuel 20:14), a tribe or people who are mentioned in connection with the story of Joab’s persecution of Sheba, the son of Bichri, and who lived, as we should assume, in the north. Palestine. BERIA (son of misfortune, unfortunate), name of three persons: ( 1 Chronicles 7:30–31 ), from the sons of Asher, who accompanied Jacob to Egypt with their father; in Gen 46:17 Briah; in Numbers 26:44–45 Beriah; ( 1 Chronicles 8:43 ), from the sons of Elpaal, from the leaders of the tribe of Benjamin in Aijalon; together with his brother Shema, he expelled the Canaanites who lived there from Gath; (1 Chronicles 7:23), from the sons of Ephraim, born after the slaughter of his brothers by the inhabitants of Gath; called by his father by this name because misfortune befell his house. BERIA, glory. Bathsheba (2 Mac 13:4), a Syrian city between Hierapolis and Antioch, in which, by order of the Syrian king Antiochus Eupator (164–162 BC), the unworthy high priest Menelaus was executed. This city is mistaken for present-day Aleppo. BERIA, glory (Acts 17:10, 13) - see Beria. BERODACH BALADAN (2 Kings 20:12), MERODACH BALADAN (Isaiah 39:1), glory. Marodach Baladan, Merodach Baladan, son of Baladan, king of Babylon, with whom the king of Judah Hezekiah entered into friendly relations, for which the prophet was severely rebuked. Isaiah. Found in wedge-shaped inscriptions on Babylonian monuments under the name Marduk-Gabalidin, son of Jacob, but the latter designation is understood to mean that he was the successor of Jacob, who founded his dynasty, or house of Jacob. BEEROTHIAN (2 Samuel 23:37) see Beerothite. BEROTH (2 Samuel 8:8), BEROTH (Eze 47:16) (cypress), a city that belonged to Adraazar, king of Zub. David, having defeated Hadadazar, took a lot of copper from here. Others take it for the seaside city of Beirut, but in Ezekiel 47:46 B. is designated near Hamath and Sebraim, the inland cities of the country, while Beirut is a distant seaside city. In 1 Chronicles 18:8 it is as if the place is called Kun. Others distinguish all these cities as separate. BEEROTH (Joshua 18:25) - see Beeroth. BEROTHIAN (1 Chronicles 11.39) - see Beerothian. BESAI (1Ezra 2:2, 9), one of the Nethinites, his sons returned from captivity with Zerubbabel; in Nehemiah 7:52 Vesai; in 2Ezd 5:31 Vasfai. BESI, thank you. (Isaiah 13:21) - see Shaggy. THE DEMONPOMATED, THE DEMONPOMATED (Matthew 4:24, Mark 1:23, Luke 8:27–36; John 10:20–21, etc.), people possessed by evil spirits, who are depicted as entering and leaving people. In Scripture, B. are directly and clearly distinguished from people possessed by serious physical and mental illnesses; they are credited with such actions that are not characteristic of ordinary patients, for example, they know that Christ is the Son of God, Jesus Christ talks to them and they answer Him. The Savior commands the demons to be silent or to leave the person and they obey; upon leaving people, demons seek peace and, not finding it, return to their former home, accepting other evil spirits into their community; Upon leaving the Gadarenes, demons enter the swine herd and it all perishes in the sea. The Lord Jesus Christ and His apostles accepted B. as truly possessed by evil spirits and nowhere do they give the slightest reason to think that they were only imaginary B. and that their actions did not occur from the influence of evil spirits, but from physical or mental illnesses, for example, from a disorder of mental strength, imagination, reason, etc. The entire Christian Church understood this in exactly the same way from the very times of the apostles. The same degree of power that was allowed by God to Satan over the righteous, long-suffering Job can undoubtedly manifest itself in various forms over other persons, by God’s permission. See Georgy (Yaroshevsky), bishop. Demonic diseases // KhCh 1912 No. 7–8 and departmental reprint St. Petersburg, 1912 and Kaluga, 1914, Popov T. D. priest. Biblical data on various diseases and their treatment in connection with the general nature of the biblical-Jewish worldview. Kiev 1904 pp. 170–174. BESODIA (favored with God, friend of God) ( Nehemiah 3:6 ), father of Meshullam, one of those who repaired the old gates of Jerusalem in the days of Nehemiah. TAILLESS, glory. (Lev 22:23), with a chopped off tail, short-haired (but here we are actually talking about the ugly length of the members - in calves and lambs). DISTRESS, glory. (Ps 34:12), barrenness; orphanhood. DEMONS, evil spirits serving the devil and together with him making up the kingdom of darkness, the head of which is the devil (Matthew 12:24–29, etc.). The Bible's indications of the existence of B. are numerous. The OT tells that more than once, when angels appeared before the face of God, the devil appeared with them, and then the various disasters with which, by God’s permission, the devil tempted the righteous Job (Job 1:6; 2:2) are described in detail. It is also narrated that when the Spirit of God departed from Saul, he was troubled by... an evil spirit from the Lord (1 Samuel 16:14). Wisdom 2:24 says that through the envy of the devil death entered the world. In the NT, in addition to the name B., there are also others for them, namely: evil spirits (Luke 7:21), unclean spirits (Matt 10:1), spirits of wickedness in high places (Eph 6:12), angels of the devil (Matt 25:41) and angels of the dragon, or serpent (Rev 12:7, 9). BET, BETH (house, dwelling), this word in the sense of a place of residence is very often found in Scripture in connection with many proper names for persons, cities, regions, etc. BET-ARBEL (place of intrigues, ambush) (Hosea 10:14), a city destroyed by Shalman (m.b., Shalmaneser) on the day of battle. Many identify it with the village of Arvila in Galilee, which is mentioned by Josephus and 1 Mac 9:2. Currently these are the ruins of Irbid, to the west. from Magdala, 4.5–6 versts. from Tiberias. BETH-HAMUL (house of the camel) (Jer 48:23), a Moabite city in the east. side of the Jordan; according to some, now it is Khirbet Jalal near Divon. BETH-DIVLATHAYIM (house of two districts) (Jer 48:22), a Moabite city, probably the same as Almon-Divlathaim (Numbers 33:46–47), which was the camp of the Jews during the wanderings in the desert; still existed in the times of Eusebius and Blessed. Jerome. BETH-MAON (Jer 48:23) - see Beth-Baal-Meon. BETRECHAB (house or generation of Rechab) ( 1 Chr. 2:55 ), son of Hamath, from whom descended the Kinites, who stand in connection with the Rechabites. BETH (house) (2 Kings 8:8), the city of Adraazar, king of Suba (Tivhav in 1 Chronicles 18:8, where corruption is assumed in Heb: here they prefer reading Tebah instead of Betah). In I. Flavius ​​(Antiquities VII, 5, 3) this city is called Vattea. Some indicate it to the south of Baalbek (or Heliopolis), where the village of El-Taiybe is now, while others bring this name closer to Tevah, the son of Nahor from the concubine Reuma (Gen. 22:24), from which they conclude that in 2 Kings 8:8 and 1 Chr. 18:8 some Aramaic people are implied. BETH-AVEN (house of vanity, lies, insignificance; probably implies idolatry) (Joshua 7:2), a city in the north. tribe of Benjamin, near Ai, to the east. from Bethel, near the desert of Bethaven (18:12), lying between the Jordan and the mountainous country (see Jericho desert) Prophet. Hosea calls B.-A., i.e. house of idolatry, Bethel, which was once the house of God, and then turned away to the service and worship of idols and thus became a house of nothingness (Hosea 4:15; 5:8). BETH-AZMAVEF - see Azmavef. BETH-ANATH (Joshua 19:38), BETHANATH (Judges 1:33) (house of answer), a city in the tribe of Naphtali, which, however, could not drive out its ancient inhabitants, the Canaanites. According to Eusebius, it was formerly called Vatanea, and was located 15 Roman miles (21 versts) to the east. from Caesarea (Diocesarea) and was famous for its medical and healing springs. Now it is supposed to be in the village of Ainata in the Naphtali Mountains, 8–8.5 versts. to zap. from Kadesh. Beth-anoth (house of answer) (Joshua 15:59), city of the tribe of Judah; now it is thought to be Khirbet Beit Enun, 1.5 hours from Hebron. BETH-ARABAH (house of the desert) (Joshua 15:6; 18:22), a city, according to the first quotation, was in the tribe of Judah, and according to the second - in Benjamin and lay, in all likelihood, on the outskirts of the Judean desert; some suggest two separate cities. BETH-BIREAH (house of my creation) (1 Chronicles 4:31), a city in the tribe of Simeon; as they think, the same as Beth-Levaoth (Joshua 19:6) and Levaoth (15:32). BETH-BAAL-MEON (home of Baal) (Joshua 13:17), a city in the tribe of Reuben, on the eastern plain. sides of the Jordan, south of Heshbon; subsequently passed into the power of the Moabites; in Jeremiah 48:23 Beth Maon. Significant ruins located a short distance to the southwest. from Heshbon, and now bear the name Tel-Main, and the valley is called Zerka-Main. – See also Veon. BETHBARAH (place of ford, crossing) (Judgment 7:24), a city on the west bank of the Jordan, at which there was a crossing of the river; here the Jews are believed to have crossed the Jordan under the leadership of Joshua. The city lies at a distance of 45 versts to the north-east. from Jerusalem. – See also Vifavara. BETH-GAGGILGAL (Neh. 12:29), one of the villages near Jerusalem built by the church singers upon their return from captivity; obviously this is ancient Gilgal. BETHGADER (house of the fence) (1 Chronicles 2:51), a city of the tribe of Judah, whose father (founder) was Hareth; identified by some with Gader (Joshua 12:13). BETH-GARAN (Numbers 32:36), BETH-HARAM (Joshua 13:27) (high, mountainous place), city of the tribe of Gad to the east. side of the Jordan, built during the time of Moses. Numbers 32:36 says that it was a fortified city with folds for sheep. According to the testimony of Blessed Jerome B.-G. was called Beth-Ramoah by the Syrians, and later Herod Vel. named it Livias after Augustus's daughter Livia, and the word "Livias" appears on some Roman coins that survive from Augustus's time. According to I. Flavius, Herod Antipas named the city Juliada in honor of Julia, the wife of Caesar. In the first times of Christianity, there was a Christian Church in Liviada; the names of some of its bishops have been preserved. I. Flavius, Ptolomy and Strabo mention this city. The ruins of Beit Harran near Tel el-Ram lie to the east. from the Jordan in present-day Hauran (Avran), south of Wadi Seir and to the north. from Hesbon (Heshbon). BETH-DAGON (house of Dagon), the name of two cities and a church: (Joshua 15:41) B.-D. a city of the tribe of Judah in the lowlands; ( Joshua 19:27 ) B.-D, city of the tribe of Asher. whose location is unknown (maybe, southeast of Acre); (1 Kings 5:2–7) church of Dagon, (1 Chronicles 10:10) house of Dagon, (1 Mac 10:84; 11:4) church of Dagon in Azoth. Dagon was the main Philistine deity. He was depicted as a man and a fish, had a human head, face and hands, and a fish’s body and tail. During the time of the Maccabees, the church of Dagon was burned by Jonathan with all the enemies hiding in it (1 Mac 10:67–87). In addition to this church, it seems that there were several more in other places that bore a similar name. BETH-EKED (prefabricated, shepherd's house) (2 Kings 10:12, 14), a city near Samaria, between Jezreel and Samaria. They think that this is the current village of Beit-Kad between En-Gannim and the Gilboa mountains. Here, at the well of Beth Akked, by order of the Israeli king Jehu, the brothers of the Judah king Ahaziah, who was related to the house of Ahab, were killed. BETH-EMEK (house of the valley) (Joshua 19:27), a city in the tribe of Asher; probably this is the current Amka, to the north-east. from Akko. BETH-JESHIMOTH (house of the desert) (Numbers 33:49, Joshua 12:3), a city on the plains of Moab, east. side of the Jordan and north-east. edge of the Dead Sea. This was the last camp of the Jews during their wanderings through the Arabian desert before crossing the Jordan. During the division, this city went to the tribe of Reuben. Even during the time of prophet Ezekiel (Ezekiel 25:9) B.-I. with two other cities was considered the beauty of the land of Moab. They think that the remains of the former city represent the present ruins of Suemekhi, 14 versts away. from Mount Nebo. BETHKAREM (house of wine, grapes) (Jer 6:1; Nehemiah 3:14), a city in the tribe of Judah, located, according to blessed. Jerome, on a hill between Jerusalem and Thecoa. BETH-LEBAOTH (house of lionesses) (Joshua 19:6), perhaps, this is another name for the cities of Lebaoth (Joshua 15:32) and Beth-Bireah (1 Chr. 4–31), but in general it is believed that B.-L. belonged to the tribe of Simeon. BETH-MARKABOTH (house of chariots) (Joshua 19:5; 1Chronicles 4:31), a city of the tribe of Simeon in southern Palestine; probably the same as Madmana (Joshua 15:31). One might think that this city served as a storage place for chariots, which is why it got its name. Eusebius and Blessed Jerome considered a village near Gaza called Minois to be Madmanu. A place called Miniai exists to this day, 23 versts. to the southwest from Gaza. It is located on a dirt road from Egypt, and, perhaps, on the same one along which the Ethiopian eunuch once rode in a chariot, who met the apostle on the way. Philip (Acts 8:26ff.). – See also Beth-zur. BETH-MERCHATH (house of separation) (2 Kings 15:17), a village near Jerusalem by the brook Kidron. BETH-NIMRA (house of leopards or house of sweet waters) (Numbers 32:36; Joshua 13:27), a city of the tribe of Gad to the east. side of the Jordan; probably the same as Nimra (Numbers 32:3). The area where this city was located, according to the description of travelers, abounds in streams of light and clean water and is rich in vegetation. Now these are the ruins of Nimrin near Bethavara, where John the Baptist baptized. BETH-PALET (house of ascension) (Neh. 11:26), a city in the tribe of Judah; in Joshua 15:27 Beth-palet; after the name of this city and the nickname Paltite (2 Samuel 23:26). BETH-PAZETZ (house of destruction) (Joshua 19:21), city of the tribe of Issachar. BETH-RAPHA (house of healing or house of Rapha) (1 Chronicles 4:12), the firstborn of Eshton, the family of Judah. BETH-RECHOB (house of latitude) ( Judges 18.28 ; 2 Sam. 10:6–8 ), RECHOB ( 2 Sam. 10:8 ), a city or region belonging to the Syrians in the time of David. Before that, sowing. The city during the time of Moses was visited by spies surveying the Promised Land (Numbers 13:22). During the time of David from B.-R. The Ammonites hired the Syrians against the Israelites (2 Samuel 10:6, 19). BETHSAMISH (Jer 43:13), an Egyptian city, otherwise Iliopolis (in slav. Iliupol), or He (Eze 30:17); back in the Middle Ages it was called by the Arabs Ain Shems; now it is located 7.5 versts. from Cairo. BETH-SHAN (house of rest) (Joshua 17:11; Judges 1:27, 1 Sam. 31:10,1 2), a city on the west. side of the Jordan 38 versts. south of the Sea of ​​Tiberias (cf. Jezreel Valley). During the time of Saul, it was apparently in the power of the Philistines, since on the walls of B.-S. they hung the bodies of the murdered Saul and his sons after the bloody battle on the mountains of Gilboa. Subsequently B.-S. was called Scythopolis (Judph 3:10, in Russian the city of Scythians) and under this name is often mentioned by later writers. It was once the main city of all Galilee and the seat of the Christian bishop, and during the times of the Crusaders, the archbishop. Currently, it is a dilapidated city of Bei San with a beautiful castle in the middle, which has only up to 200 inhabitants and up to 70–80 houses. – See Scythopolis. BETH-TAPPUACH (house of the apple) (Joshua 15:53), city of the tribe of Judah, near Hebron, to the west. from him. Currently, this is believed to be the village of Teffukh, 1.5 hours away to the west. from Hebron, in a picturesque area, surrounded on all sides by vineyards, lemon groves and fertile fields. BETH-PEOR (house of Peor) (Deut. 3:29; 4:46), a Moabite city famous for its idolatry of Baal. The valley opposite B. -F., in the land of Sihon, king of the Amorites, at the foot of the city of Pisgah, is remarkable as the last Israeli camp under Moses, and as the place in which he last repeated to the Israelites the laws and commandments of the Lord (Deut. 4:45–46). Here he was buried (Deut. 34:1, 5-6), although no one knows exactly the place of his burial even to this day (v. 6). According to Eusebius and Blessed. Jerome, B.-F. was located near Mount Pegor, opposite Jericho, 6 Roman miles (7.5 versts) above Libias (Beth-Garana) - cf. Baal Heights. BETH-HANAN (house of mercy) (1 Kings 4:9), a city probably located in the tribe of Dan, but its location is unknown. BETH-HOGLA (house of the partridge) (Joshua 15:6; 18:21), city of the tribe of Benjamin. According to Saint Jerome, it was located 3 Roman miles (5 1/5 versts) from Jericho and 2–2 4/5 versts. from the Jordan, on the border of the tribes of Judah and Benjamin. They think that these are the ruins of the fortress of Qasr Hajla, with an excellent spring nearby (Ain Hajla), halfway between Jericho and the Dead Sea. BETHZUR (Joshua 15:58), BETHZUR (2Chronicles 11:7) (house of the rock), a city of the tribe of Judah with three villages dependent on it. Rehoboam restored and strengthened this city (vv. 5–7), the name of which is found even after the captivity (Neh. 3:16). Eusebius thinks that he was 20 Roman miles (28 versts) from Jerusalem, towards Hebron. According to ancient legend, the baptism of the nobleman of the Ethiopian queen Candace ap. Philip (Acts 8:26–39) took place in this very area, in which the spring and the village of Beth-sur have been preserved even to this day. – See also Beth-Markaboth. BETHSHITTA (place of the acacias) (Judges 7:22), a city in the tribe of Issachar, to which the Midianites fled, pursued by Gideon and his three hundred chosen soldiers; it seems that this city lay near the Jordan River, to the west. shore. BEHER (young camel, baby camel), name of two persons: (Genesis 46:21), the second son of Benjamin, who moved with the patriarch Jacob and all his family to Egypt; (Numbers 26:35), from the sons of Ephraim; the founder of the Becherov generation. BECHORATH (first generation, firstborn) (1 Samuel 9:1), from the ancestors of Saul. BETZAY (brilliant), name of two persons: (1Ezra 2:17), his descendants returned from captivity with Zerubbabel; in Nehemiah 7:23 Vetzai; in 2Ezra 5:16 Besai; (Nehemiah 10:18), from the heads of the people under Nehemiah, who pledged to be faithful to God and not have family ties with foreigners. BETZER (fortification or ore) (Deut 4:43; Josh 20:8; 21:36), a city belonging to the tribe of Reuben, on the east. from Jordan. According to Eusebius, it was one of the cities of refuge and, among others, with its suburbs was given to the Levites. Also called Bezer in the wilderness (Joshua 20:8); in 1 Chronicles 6:78 Bozor, as in general in LXX and Glory. BETZER ( 1 Chr. 7:37 ), from the sons of Tzophach; descendant of Asher, one of the main leaders in the descendants of Asher. BEER (well), name of two places: 1) (Judges 9:21), a city between Jerusalem and Shechem, to which Jotham, son of Gideon, fled to escape from his brother Abimelech; now this is the deserted village of El-Birekh at 4 o'clock. paths southwest of Jerusalem; 2) (Numbers 21:16–18), one of the last camps of the Israelites on the border of Moab during the forty-year wandering of the Jews in the Arabian Desert. It owes this name to the well dug here by the leaders of the Israeli people to quench their thirst and which gave rise to the following joyful folk song: fill up, well, sing to it; the well that the princes dug, the leaders of the people dug with the lawgiver with their rods (Numbers 21:17–18). BEER (well) (Gen 26:34), Hittite, father of one of Esau's wives, Jehudith; in Gen 36:2 Anah, the father of Olivema. BE'ER-ELIM (well of the mighty) (Isa. 15:8), a place probably on the border of Moab; maybe, here of course that camp in the land of Moab, where God miraculously brought water out of the ground to quench the thirst of the Israelites BEER-LAHAI-ROI (the source of the Living One who sees me) (Genesis 16:14, in glory, a well, where I saw before me), a source located between Kadesh and Bared, in the desert, on the road to Sura (Genesis 16:), in South. Palestine. Hagar was so named when she was at this spring because God saw her in this place (Gen. 16:6–14). Isaac lived by the same source during his father’s lifetime and after (Gen. 24:62; 25:11). They think that this well was 4.5 hours away to the west. from Ain Kadesh, present-day Ain Moilaggi, near which there is a cave called Beit Hagar (the house of Hagar) by the Arabs. BEERSHIBAH (Gen. 26:33), BIRSHABIA, for here both of them, i.e. Abraham and Abimelech swore (Genesis 21:31), in glory: the oath well, originally the name of the well, near which Abraham lived for a long time, and after him Isaac (Genesis 26:32–33). Subsequently it became a city of considerable importance; was 10 miles away. south of Hebron, south. the tip of the land of Canaan, while the city of Dan was located in the north. its extremity, therefore the expression Judges 20:1 from Dan to Beersheba denoted the entire length of the country, just as the expression 2 Chronicles 19:4 from Beersheba to Mount Ephraim denoted the entire length of the kingdom of Judah. The city was located within the borders of Judea and finally became an inheritance for the tribe of Simeon (Joshua 15:28; 19:2). The sons of Samuel lived here (1 Samuel 8:2); in later times, the inhabitants of the city indulged in idolatry (Am 5:5; 8:14). The newest travelers found wells near the supposed ancient B. - Wadi el-Seba. Near the stream there are two circular wells of excellent water, more than 50 feet deep. Both of them are surrounded by stone reservoirs for drinking camels like those that are undoubtedly. were used in ancient times for the herds grazing on the neighboring hills. Near this place there are five more smaller wells. – See also Bathsheba, Sheva, Shema, Shiva. THE BIBLE, its title, text and translations. The Old Testament books were called the Holy Scriptures, the Holy Scriptures, or simply Scripture (2 Tim 3:15; Rom 1:2; 2 Pet 1:20, Matt 22:29; John 17:12, etc.), as well as Books (Dan 9:2), the Book of the Lord (Isa 34:16), and the Book (Neh 8:8). For the entire totality of the OT and NT, the name was then adopted and established everywhere by the Greek plural term (βιβλία), B., i.e. literally book scrolls containing an entire work or its completed sections (like our volumes), and here it expressed the idea that only these writings are the only books in the proper sense worthy of primary reading and exceptional reverence. The Old Testament part of the ap. Paul called the Old Testament (2 Cor 3:14), and therefore the second began to be called the New Testament, as a new, most perfect and eternal implementation of another (Gal 4:24) Testament of God (Matt 26.28; Mark 14:24, Luke 22:20, 1 Cor 11.25; 2 Cor 3:6; Heb 7:22; 8:6, 8:10; 10:16; The NT - like the distinction between the “Law” and the “Prophets” - already from the 2nd century was divided into the “Gospel” and the “Apostle” (Acts and Epistles with the Apocalypse). The Old Testament canonical books were written in ancient Hebrew (except for the Aramaic two words in Gen 31:47; 1 Ezra 4:8–6:18, 7:12–26; Jer 10:11; Dan 2:4–7:28) and initially did not have accepted signs for pronunciation and even word divisions (as in general in the most ancient manuscripts in all languages where for a long time it was dominated scriptio continua). All this was established by practice and developed gradually on the basis of continuous transmission by entire generations of learned men and schools. This side was brought into its present form only in the 7th-10th centuries. according to P. X. by learned interpreters, Masoretes, why is the current Heb. B.'s text is called Masoretic. For liturgical use, the Pentateuch and the Psalter were divided into special sections called parashas, ​​numbering 54 in both books, and from the prophetic books of such liturgical readings 85 were selected, they are called haftars. In the worship itself, the Jews to this day use exclusively “book scrolls” written on parchment, and, moreover, such that they all always and certainly coincide with each other in the number of lines of the biblical text common to all on all sides (pages) and in the order of words and the number of letters on the lines. This identity is observed in all printed Jewish publications, even if the latter were of completely different formats. First complete Heb. B. printed in 1488 in Soncino with Masoretic punctuation and accentuation. This text was reprinted in Naples in 1491–1493. and then in Greece with this second edition, published in 1494. See Vorontsov E. A., prof. The Pre-Masoretic and Masoretic Bible as a manuscript in connection with the history of Hebrew writing. Vol. 1 General provisions Sergiev Posad, 1909. I. The oldest and most important is the Greek translation, the so-called. “Seventy Interpreters” (LXX), for according to legend, it was performed by 72 learned Jews for the Egyptian king (285–247 BC) Ptolemy II Philadelphus. In the news about this event (for example, in the letter of Aristeas) there are many legendary embellishments (allegedly all 72 husbands were translated on the island of Pharos separately, in special cells, and, however, all the translations turned out to be absolutely identical, etc.). There is no doubt that this translation was begun in the first quarter or middle of the pre-Christian 3rd century. and completed in its entirety by the time of the Greek edition of the Book of Jesus, son of Sirach, under Ptolemy III Euergetes (247–222 or 221 BC) or under Ptolemy VII (IX) Euergetes II, Physcon (170–164, 146 or 145–117 BC), i.e. until the end of the 3rd century. or by the middle of the 2nd century. BC In the “Diaspora,” among the Hellenistic “Jews of the Diaspora,” who were unaccustomed to the Hebrew language and partly did not understand it at all, this Greek translation was met with satisfaction and was even used for liturgical use in synagogue readings (for example, in Egypt), but rabbinic Judaism treated it unfavorably, and then hostilely, spreading tales that on the occasion of the publication LXX there was darkness on earth for three days; the day of its publication, as an unfortunate one, was declared fast and equated with the sinful fact of betrayal of the True God during the pouring of the golden calf at Sinai. Nevertheless, it is recognized that among the 70, along with the Alexandrians, there were also Palestinian Jews who, perhaps. even prevailed. Initially, the Pentateuch was translated, and then by their closest collaborators and successors - even under Ptolemy II Philadelphus and subsequent Egyptian kings - and all other biblical books, which in their entirety are imbued with the inspiration of the LXX and from this side are rightly assimilated by it by their very name. The addition of non-canonical parts must be attributed to the Christian period, since some of them were first mentioned only in the 2nd-3rd centuries. according to R. X. The Pentateuch is the best translated, but in accuracy the Books of Ecclesiastes, Isaiah, Ezekiel, minor prophets and part of the Song of Songs are close to it, although they are significantly inferior in the merits of the language. The translation of Jeremiah is very far from the current Hebrew original, from which the Books of Proverbs, Job and, in many ways, the Psalter deviate greatly. Historical books, distinguished by the purity of their presentation, have many insertions and paraphrases in LXX. Translation of the prophet Daniel, according to the testimony of Blessed. Jerome, was considered unsatisfactory and replaced by Feodotionovsky, from which our Slavic transcription was made. Language LXX – κοινἠ διάλεκτος, i.e. the then generally accepted spoken Hellenistic language, but strictly used for special purposes, independently developed in vocabulary and grammar and therefore completely original as Biblical Greek. In this form, it strongly influenced the language of the New Testament writings, “giving purple to the New Testament teaching” (according to Bishop Theophan) and serving Christian terminology and Orthodox theology, and through glory. significantly influenced the Slavic language and through it Russian; it is still very strongly reflected in our Orthodox worship and in all our Christian terminology and theological-dogmatic speech. Sanctified by its use in the New Testament writings, the LXX translation sometimes contains an undoubted critical advantage over the Masoretic text in terms of the greatest correctness of its readings (for example, in Ps 15:10; 21:17; 109:3; Isa 53:10; 1 Chron 14:18-47; in Hebrew Ps 144, v. 13 is omitted contrary to the requirement of the acrostic, for the letter nun is missing in Hebrew 2 Chronicles 22:2 Ahaziah was 42 years old at his accession to the throne, i.e. he turns out to be two years older than his father, while in LXX he is only 20 years old). But it is much more important that the translation of LXX is deeply messianic, clearly revealing the prophetic, transforming predictions of the Old Testament revelation about Christ and His work. There could be no bias here due to the very appearance of this translation in the pre-Christian era; Meanwhile, the Masoretes, who processed and consolidated the Hebrews. after R. X., in the spirit of fanatical Judaism, which rejected and crucified Christ, they had every subjective motivation to edit Jewish readings in an anti-Christian or non-messianic spirit that did not have the exact generally accepted signs of vowel and separate pronunciation. In this sense, already from Christian antiquity, the Masoretic text was condemned as deliberately corrupted by the Jews, especially in Messianic places. Such are the decisive responses of Justin Martyr (Dialogue with Tryphon, 71–72), Irenaeus of Lyons (Against Heresies III, 21; IV, 12), Origen (Letter to Africanus, 9), John Chrysostom (Discourse on Matthew 5, 2), Athanasius of Alexandria (Synopsis, 78), Tertullian (De cultu feminarum I, 3), and in modern times - the Greek scientist K. Ikonomos (in the 40s of the 19th century) and bishop. Feofan (Govorov) the Recluse (in the 70s of the 19th century). On the contrary, from the above point of view, the translation of LXX, no matter how true it is objectively, is also sacred in its meaning, even if it seems freely paraphrastic in comparison with the Masoretic original. Undoubtedly, this is a text independent of the Masoretes, closer to the original originals and therefore more reliable. Although widely used by Jews, proselytes, and Christians, the LXX translation suffered corruption and diversity in its readings over time. An attempt to correct and restore it was made by Origen († in 254 or 255), who worked for 24 years and finished it in Caesarea Palestine in the 40s. III century His research results are arranged in columns, and according to the number of the latter there were: a) tetrapla (Aquila, Symmachus, LXX, Theodotion), probably representing only a collection of the named translations without any special critical explanations; b) pentacles (also in Hebrew in Hebrew letters); c) exaples (Hebrew in Greek letters); d) eptaples (fifth anonymous Greek translation); e) octapla (sixth Greek anonymous translation). Comparing with the European (accepted as the authentic basis), Origen marked the excess against it in the LXX in the presentation with the sign “white”, and brought in the missing from other translations and, along with their name, marked them with “asterisks”. Origen's work was kept in the Pamphilus Library at Caesarea for 50 years. Based on Origen's exapla, Eusebius and Pamphilus (probably only highlighting the column he processed with dinners and asterisks, along with some selections from other columns) published a corrected text LXX, which was distributed and accepted for church use in Palestine (according to Blessed Jerome). It turned out so-called. “example text LXX”, which has not been completely preserved and is found partly in a few codes, from which it is restored (for example, by Field) with more or less approximateness. Another reference is the Syriac-exaplar translation compiled by Bishop Paul of Tell in 613–618. and generally very accurate. Origen's work has the character of a mosaic, changing the original physiognomy of the LXX, but it is important both for the reconstruction of the original Greek and from the valuable materials preserved. In the Antioch and - from it - the Constantinople Churches, the review of the Antioch presbyter Lucian († January 7, 312) prevailed (according to Blessed Jerome), who carried out a similar comparison of the LXX with the Jewish review, although with fewer benefits; his text is expanded with explanations and insertions - with double (doublets) and even triple (triplets) readings for the same passage. Lucian's contemporary, the Egyptian Bishop Hesychius († 311), who did not know the Hebrew language and did not care about approximating the Jewish textual norm, tried, on the contrary, to eliminate excesses: his review is distinguished by its comparative brevity, in which form it acquired (according to Blessed Jerome) church and liturgical distribution in Egypt; it is in many ways similar to New Testament quotations from the OT. Blessed Theodoret († c. 457) also mentions the LXX edition of some John Joseph, who is sometimes considered even an independent translator, translating freely and explanatoryly, and St. Basil the Great († January 1, 379) used for himself a special Greek text, called the Caesarea review by George Sincellus (VIII-IX centuries). Along with the LXX there were also independent translations: translation of Aquila, a Pontic by birth, who lived under Hadrian (117–138), first a pagan, then a Christian and finally a Jewish proselyte, who was allegedly a student of the famous rabbi Akiba (according to Blessed Jerome on Isaiah 8:11 ff.), which influenced the translation itself; the latter is distinguished by slavish literalism, for the sake of which Aquila even made a second edition; translation of Symmachus, who lived under Commodus and Septimius Severus (180–211), by origin a Samaritan, who allegedly later converted to Judaism and was not alien to Christianity, but inclined to the heresy of the Judaizing Ebionites. His translation is elegant in presentation, but so close to the Hebrew. according to his Jewish understanding, which (according to Blessed Jerome) often “hides the secret of Christ” and explains many prophecies in Jewish language; translation of Theodotion, according to some - a Pontus, according to others - an Ephesian, then a Marcionite, then an Ebionite, who later converted to Judaism; compiled at the beginning of the second half of the 2nd century: this is, rather, a systematic correction of the text of the LXX, from which the translator tried, however, not to move away, therefore the Church, considering the translation of the LXX Book of the Prophet incorrect. Daniel, used in this case (according to Blessed Jerome) Theodotion’s translation; it is from here that up to 400 verses in the Book of Job remain in the current Greek Bible. This translation is less “slavish to Hebrew letters” than Aquila’s (although it preserves many Hebrew words without translation) and is not as free from it as Symmachus, but (according to Blessed Jerome) Theodotion, along with Aquila and Symmachus, “hid many secrets about the Savior with false interpretation”; the fifth, sixth and seventh translations, unknown by the names of the compilers and named by the place (order) of the columns in Origen's exaplos. The first of them, in which traces of Christian origin are found (in Ps 8:3), embraced 1–4 Kings, Job, Psalms, Proverbs and the Book of the Prophet Hosea; he is distinguished by the elegance of his language with great freedom of presentation in paraphrases, sometimes even conveying in them not the sacred writings, but his own thoughts. Sixth, according to St. Epiphanius, belonged to a Jew, but it seems that he was also of Christian origin (in Hab 3:13 it reads “You went out to save your people through Jesus Christ”); embraced Psalms, Song of Songs, Amos, Haggai, m.b. Exodus, Kings and Job; There are many interpretations inserted into them. The seventh is mentioned only in four places in the Psalter and in Hab 3:13 and (according to Field) was simply a correction of Theodotion. But all of them (especially the last one, as well as Aquila and Symmachus) were used in paternal explanations and can serve us for the direct understanding of biblical writing, as well as for the restoration of the most authoritative translation of the LXX, which the Church of Constantinople sanctioned in the dignity of an authentic, genuine biblical text; there is no doubt that the LXX reproduce it independently of the Masoretic review and are in many ways more reliable than it. On the translation of LXX, see the doctoral dissertation of Prof. I. N. Korsunsky I. N. Korsunsky prof. Translation LXX its significance in the history of the Greek language and literature STSL., 1897, and the text itself in three volumes in Swete N.V. The Old Testament in Greek according to the Septuagint 4th edn Cambridge, 1912 and in the large Cambridge edition begun in 1906 by Brooke A E, McLean N. The Old Testament in Greek according to the Text of Codex Vaticanus; a more ambitious Göttingen edition of Societas scientiarum Goettingensis, which began to appear in 1931, was undertaken under the leadership of a well-known specialist in this field, Prof. Alfred Rahlfs (in two forms - large and small manual); Russian translations directly from the Greek text of the Psalms (St. Petersburg, 1906) by Bishop Porfiry (Uspensky), the Books of Genesis (Kazan, 1917), Job (1914), Psalms (1918), Proverbs (1908), Ecclesiastes and Song of Songs (1916), Isaiah (1908), Jeremiah and Lamentations (1910), Ezekiel (1911), Daniel (1912), minor prophets (1913) and non-canonical books (1907) - the late Prof. Kazan Theological Academy P. A. Yungerov. Latin translation in two types or forms: ancient Italian, already in the 2nd century. according to R. X. and ascending, perhaps, to the end of the 1st century; probably of African origin in its original appearance, but then purified in Italy and spread throughout the West in this edition, which received a great many layers when used in different places. The translation was made, apparently, from the LXX: it involved both Greeks who knew Latin and Latins who knew Greek, some, perhaps even Jews - but all without the proper school and scientific education, which is why the translation suffers from shortcomings in terms of language, is full of barbarisms, but it is literally accurate and allows you to reconstruct the original; Jeronimovsky, or Vulgate. It began with the Books of Kings in 389 and was completed in 405 for the OT, in which the non-canonical Books of Wisdom of Solomon, Sirach, Maccabees and Baruch were left in the Old Italian translation. The New Testament of Blessed. Jerome began on behalf of Pope Damasus in 382 and by 384 he had completed the Gospels, and by 386, it seems, all the other New Testament writings, giving not so much a new translation as a systematic correction of what had already been done according to the best Greek manuscripts. In the OT, labor is processed according to Euro. and differs significantly from Old Italic and LXX; in language it is better than Italian (although worse than one’s own in Jerome’s independent works) and in internal qualities it is distinguished by the perfection of comparative accuracy. It became widespread from the 13th century, receiving the name versio Vulgata, i.e. translation of the entire people, generally accepted, and at the IV meeting of the Council of Trent it was canonized as an authentic, or self-authentic, text. Due to its widespread use, there were many layers and variations, but for Catholics the sanctioned editions are: Sistine (by Pope Sixtus V) 1590. and the still dominant Clement of 1592, although the second began to be printed with the name of Pope Clement VIII only in 1641. The Catholic Church authority, which established the Biblical Institute in Rome, is preparing a new revision, and the New Testament part is critically reconstructed in the Oxford Vulgate (1903). About the Latin translation, actually from the language side, see: A. I. Sadov, prof. The Latin language in the monuments of Christian writing from ancient times (before the 8th century) Part 1 Pg, 1917. III. The Slavic translation owes its original origin to the Slovenian primary teachers (Constantine) Cyril († 869) and Methodius († 885). It is believed that, upon arrival from the Khazar mission to Constantinople in 861 and even before leaving for Moravia at the request of Prince Rostislav (862), the holy brothers translated “the selection of the Gospel and the Apostle,” i.e. daily church readings from New Testament books according to the liturgical order and, perhaps, the same parts of the Psalter. This work continued in Moravia, where the Psalter and the Book of Psalms were translated from the OT, and the Gospel, Acts and Epistle from the NT. After returning from Rome to Moravia, Saint Methodius, during his quiet stay here (875–880), probably did not abandon his studies of translating Old Testament books, and in the penultimate year of his life, having visited Constantinople and stocked up on important book aids, he showed such intense activity in this direction that, according to the testimony of John, Exarch of Bulgaria (892–927), “translated all the statutory books 60 from the Hellenic language into Slovenian” or, according to other news, he translated and hastily rewrote all the sacred books through scribes. books, except for the Maccabees, and left them in Slavic translation for the Christian Slavs, and the exception extends, perhaps, to all non-canonical books, of which only fragments of the Wisdom of Solomon and the Wisdom of Sirach have been preserved in ancient copies. The translation was made from the Greek text according to manuscripts taken in Constantinople, and was distributed in two forms. One, due to the joint work of both holy brothers, the Parimium (only with liturgical biblical readings) contained only the 76th part of the OT; it reproduces the (Antiochene-)Constantinople, Lucian text and is distinguished by its literal accuracy of transmission despite its comparative poverty of language. Another type, coming from one Methodius, his collaborators and successors during the period of prosperity of Slavic writing (879–927), is the “explanatory” type, intended for home reading and, in general, embracing all biblical books in order in their entirety. This edition is adjacent to the Alexandrian and Vatican Greek lists LXX and has the character of a more free and popular transmission. Over time, both forms were mixed with each other and deteriorated from all sorts of shortcomings, which caused attempts to correct them. The most important of them was the work of Novgorod Archbishop Gennady (Gonzov or Gonozov, † 1505), who for the first time compiled (in 1499) the entire Slavic literature in one collection, bearing his name and preserved in several copies. Here all the translations were made according to the LXX, but not according to one list, but sometimes according to the Alexandrian, sometimes according to the Vatican, while the new ones, introduced here just now, have their basis in the Vulgate. There were also later experiences of independent editing and independent translations, for example. interpreter Dimitri Gerasimov (at the beginning of the 16th century, † after 1535) and Rev. Maximus the Greek (1505–1566). There was more unity and systematic critical work in printed publications. Of these, the first complete edition was the Ostrog edition, which appeared in the city of Ostrog in 1581 and owed to the Lithuanian prince Konstantin Konstantinovich Ostrozhsky († 1608). The Ostrog inspectors (like the prince himself) did not have much education, but they knew Greek and Latin and collected various materials for critical examination. The most important was the B. sent by Ivan IV the Terrible († 1584) - apparently Gennadievskaya or similar to it. It was taken as a basis, and the Ostrog publishers tried to bring the Slavic text closer to the LXX and parts made from the Vulgate were replaced by others or corrected according to this Greek translation (Books of Ezra, Nehemiah, Esther), where and how they could. This Ostrozhskaya B. was reprinted with minor changes (almost exclusively in the language) in Moscow under Tsar Alexei Mikhailovich in 1663, but remained unsatisfactory and called for a deeper and more decisive revision. Various private undertakings did not achieve much success, and Peter I († 1725), by decree of November 14, 1712, established for these purposes a special commission consisting of archimandrites Sophrony (Likhud) († 1730) and Theophylact (Lopatinsky) († 1741), inspectors Feodor Polikarpov and Nikolai Semenov and monks Feologos († 1734) and Joseph under the supervision of Metropolitan of Ryazan Stefan (Yavorsky) († 1722). This joint work was completed in 1720 and was distinguished by its thoroughness. It was assigned for printing, which was delayed and delayed by new revisions and scientific works of individuals and special commissions. Only under Empress Elizabeth Petrovna was it allowed to be printed in St. Petersburg around 1750, which was completed on December 18, 1751 in the amount of 600 copies by the first plant, and at the beginning of 1752 by the second plant in the same number. The second Elizabethan edition, without any significant changes in the text, was published in Moscow in 1759. Corrections were made according to LXX, from where some non-canonical books were again translated (for example, Tobit and Judith) or significantly revised in Greek. (eg Esther), as previously translated from the Vulgate or from Hebrew. The translators-correctors strove for the greatest literal closeness to the Greek, but from the Old Slavonic lists they retained in “capacious”, inserted signs, everything that was unnecessary against it. This Elisavetinskaya (Elizabetinskaya) B., with slight variations, is reprinted and used to this day, although at the Petrograd Theological Academy a special society was created in 1915 for a new scientific-critical edition of the slavs, which was already prepared for gradual printing at the Academy of Sciences, but was discontinued with the outbreak of the revolution. Regarding NT, such a publication is presented in the works of prof. G. A. Voskresensky († March 10, 1918) for the Gospel of Mark (Sergiev Posad, 1894), Epistles to the Romans (1892), 1st Corinthians (St. Trinity-Sergius Lavra, 1906), 2nd Corinthians, Galatians and Ephesians (Sergiev Posad, 1908). IV. The Russian translation of B. has been undertaken in parts for a long time, for example. even by Metropolitan Alexy of Moscow (1332–1372) for the Gospels, but began to prepare more widely and systematically in the 19th century. (first with the participation of the Russian Bible Society): in 1818 the Four Gospels were published, which was published in the third edition in 1819, and in 1820 they began to work on the Old Testament with the involvement of all three of the then theological academies in this work. The Psalter was published in 1822, the Pentateuch in 1824, and the Pentateuch in 1825, along with the Books of Joshua, Judges and Ruth. But in 1824, the minister who patronized this undertaking, Prince A.N. Golitsyn († 1844), was dismissed, and in 1826 the Bible Society itself was completely closed, as it aroused suspicion of some non-Orthodox and almost anti-religious tendencies. The translation endeavor completely stalled, and then became almost completely hopeless when in 1841 an extremely painful matter arose regarding the lithographed edition of Prof. Father G.P. Pavsky († 1843) didactic and prophetic books in a supposedly rationalistic spirit. Therefore, the translation works of the Altai missionary Archimandrite were not allowed for publication. Makaria (Glukhareva, † May 18, 1847), already printed in 1860–1867. (Pentateuch, teaching and historical books, all the prophets). Again, the question of the Russian translation of B. was officially raised by Metropolitan of Moscow Philaret (Drozdov, † November 19, 1867) in 1856 at the general synodal meeting on November 10 in Moscow on the occasion of the coronation of Emperor Alexander II, but met with opposition from Metropolitan of Kyiv Philaret (Amphiteatrov), and the decision was delayed until the death of the latter († 21 December 1857). Only on May 5, 1858, it was ordered to “begin translating the Holy Scriptures into Russian,” entrusting all four theological academies with the execution of this task. In 1860, the Four Gospels were published, in 1862 - Acts and Epistles with the Apocalypse, in 1863 - the entire New Testament. The OT in the Russian translation of the Synodal edition began to appear in 1868 and was completed in 1875, it was made from the Hebrew, but under the guidance of the Greco-Slavic interpretation, especially in messianic places and departments, as well as in all terminology (regarding the pronunciation and inscription of proper names and names of sacred objects and actions). In 1876, academies were ordered to compile notes for this translation with an explanation of incomprehensible words and sayings, which work was published separately in two editions (St. Petersburg, 1881 and 1882). In 1891–1892, the academies invited all theologically educated Russian people to begin correcting the Synodal translation, starting with the NT, taking care of the elevation of the language by bringing it closer to the Slavic language and the latter’s phrases. This initiative belonged to Chief Prosecutor K. P. Pobedonostsev († 1907), who published his translation of all New Testament books - first (in 1902, 1903 and 1905) without the Apocalypse, and then with it in one volume (St. Petersburg, 1906), having preceded his work with the publication in Berlin in 1895 of the poet’s translation V. A. Zhukovsky. Cm . Chistovich IA, prof. History of Bible translation into Russian, 2nd ed. St. Petersburg, 1899. V. Other ancient translations. Syrian, from the 9th century. called Peshito, i.e. simple or popular; was started in its inception, perhaps, back in the 1st century. and undoubtedly existed in the 2nd and 3rd centuries, although non-canonical books appeared in it no earlier than the 4th century. For the OT it was compiled by different persons according to Hebrew. under the constant and significant influence of the LXX, and sometimes the Targums, not without the influence of the Jewish and Christian understanding of the sacred. books, is distinguished by accuracy and closeness to the Hebrew original, comparative literalism and comprehensibility. For the NT, Tatian (in the second half of the 2nd century) was compiled in Greek. language of the Gospel harmony called “Diatessaron”, which was in use among the Syrians even in the 5th century, but did not in any way supplant Peshito, which translation has always been in ecclesiastical use in the Syrian Church; Arabic translations are the latest (for before Islam, Christians in Arabia used Syriac books), a Jewish grammarian of the 10th century. Saadia of Fayum and some unknown persons directly from the Hebrew, and others (from the 10th century) - from the LXX and Peshito. For the NT, the oldest Arabic manuscript is the Sinai - from the 9th century; Coptic and Egyptian translations began to appear no later than the 2nd century. and - according to the geographical and ethnographic division of Egypt - are known in three varieties: a) Bohairian, or Memphian, for Lower, coastal Egypt, b) Saidian, or Thebaidian (Theban), for Upper Egypt and c) Fayumian, or Akhmimian, for Middle Egypt. The translation of the OT was made according to the lists LXX used in the Alexandrian Church by persons who used their underdeveloped language, and did not know Greek completely fluently, although that is why it is easier to restore the Greek that was in their hands; 4) the Ethiopian, or Abyssinian, translation dates back (for the NT) to the 4th century. but some (Prof. V. Bolotov) think that with the death of the first Axumite bishop (from approximately 355) St. Frumentia Christian faith remained unestablished in Ethiopia and its new planting dates back to the end of the 4th and beginning of the 5th centuries, when Christianity was adopted by the Abyssinians in the form of Monophysitism. In this regard, it is considered not indisputable that in the IV-V centuries. At least the beginning of the Ethiopian translation of the Holy Scriptures was laid, and in any case, not a single line from it (if there was one) has survived to this day. But after the secondary enlightenment of Abyssinia, an Ethiopian translation was made by missionaries of the 4th-6th centuries. either directly from the Greek text of the Hesychievsky review, or from the Coptic: this translation would be valuable for restoring the Hesychievsky review, but it itself has not been reconstructed to this day due to the loss of the corresponding monuments. In the XIII-XIV centuries. Abbot Salama again translated St. The scripture is either from North Coptic or Arabic. In the OT, the Ethiopic translation was divided into four sections: Law (Pentateuch, Joshua, Judges, Ruth), kings (1–2 Kings, 1–2 Chronicles, Ezra, Tobit, Judith, Esther, Job, Psalms), Solomon (Proverbs, Song of Songs, Ecclesiastes, Wisdom of Solomon, Sirach), prophets (Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel and the 12 little ones); 5) the Armenian translation began to be compiled allegedly during the reign of St. Gregory the Illuminator († 355) and his successors in the 4th century, but in general it is learned by the scientist Mesrop with two disciples, Joseph and John, who, returning from the Council of Ephesus, brought (in 433) from Constantinople Greek B., while other news names Archbishop Sahak (Isaac, 390–428) around 406. Based on these data, they conclude that the first translation was made from the Greek text LXX, the second from the Syriac Peshito, to which the entire Armenian ancient translation systematically approached in subsequent history, and in the 17th century. monk Voskan (who first published the Armenian B. in Amsterdam in 1666) significantly changed it according to the Vulgate. A critical edition by the mekhitarist Zograpus (in Venice in 1805, then in 1839, 1893–1895), corrected and published in St. Petersburg. in 1817 (then in 1860) under the leadership of the Patriarch of Russian Armenia John. – See Mesrop Ter-Movsesyan, archimandrite. History of translation of the Bible into Armenian St. Petersburg, 1892; 6) the Gothic translation was made by the Cappadocian Ulfila, an Arian bishop, who from 340 succeeded the first Gothic bishop, the Orthodox Theophilus: in the OT (except for the then untranslated Books of Kings) - from the text of LXX according to Lucian’s review, and in the NT its text is essentially identical with Chrysostom’s; 7) the Georgian translation of individual books dates back to the 5th century, and in the 10th century, undoubtedly, embraced the whole of Georgia; his list was preserved in the Athos Iveron Monastery, where it was donated by Tornikius in 978, although there were other editions for individual parts. The Georgian translation reproduces the Greek. text LXX according to Lucian's review. The first printed edition of the Georgian B. was made in Moscow in 1743 by Vakhushti, brother of the Georgian king Bakar, and Archbishop Joseph (Samebelsky); much was corrected according to the Slavic translation of the Moscow edition of 1663, and the Books of Maccabees and the Wisdom of Sirach were translated from there again. This edition is of little value, because it contains many inaccuracies and irregularities: even worse is the later - Tiflis - edition of 1884, executed carelessly. On the inspiration of God and the history of the canon - see Holy Scripture. For details on all issues in this article, see P. A. Yungerov, prof. General historical and critical introduction to the Holy Old Testament books, 2nd ed. Kazan, 1910; especially about NT, see Rozhdestvensky V.G. prof. Historical review of the sacred books of the New Testament Vol. 1 St. Petersburg, 1878. BIGVAI (farmer, field, garden) (1Ezra 2:2; Neh. 7:7), from the leaders of the people of Israel who returned from captivity with Zerubbabel; in 2Ezra 5:8 Reel. BIGTHAH (Esth 1:10), from the courtiers of the Persian king Artaxerxes; at 2:21; 6:2 Gawafa. BIDEKAR (piercing, piercing) (2 Kings 9:25), from the dignitaries of the Israeli king Jehu; by order of the latter, he took the body of the king of Israel Joram, whom he had killed, and threw it onto the field of Naboth in fulfillment of the word of the Lord (2 Kings 9:25–26; 1 Kings 21:18–19). BIDIAH (under the roof of Jehovah or servant of Jehovah) (1Ezra 10:35), probably a shortened form of the name Obadiah, of the sons (descendants) of Banijah who married foreign women in the days of Ezra; in 2Ezra 9:34 Pediah, one of the sons (descendants) of Baaniah. BIZTAH (Persian eunuch) (Esth 1:10), one of the eunuchs of the Persian king Artaxerxes. BILLER (1 Tim 3:3; Titus 1:7), a pugnacious person. BILGAN (slave; shy, bashful), name of two persons: (Gen 36:27), the firstborn of Ezer, an elder of the Horites in the land of Edom; (1 Chronicles 7:10), son of Jediael, tribe of Benjamin. BILEAM (foreigner) (1 Chronicles 6:70), a city of the half-tribe of Manasseh, on the other side of the Jordan, given along with the others with all its suburbs to the Levites, the descendants of Kohath; it is also called (due to the simple displacement of the letters) Ibleam (Joshua 17:11). It is believed that this is the same city that is called Gath-Rimmon at 21:25. BILSHAN (son of the tongue, i.e. eloquent) (1Ezra 2:2; Nehemiah 7:7), from those who returned with Zerubbabel from the Babylonian captivity. BIMHAL (son of circumcision, circumcised) (1 Chronicles 7:33), from the sons of Japhlet, from the tribe of Asher. BINEAH (source) (1 Chronicles 8:37; 1 Chronicles 9:43), descendant of Saul, son of Mozah and father of Rephaiah. BINNUI (creation of God), name of 5 persons: (Nehemiah 3:24), son of Henadad; of those who rebuilt the walls of Jerusalem and sealed the Covenant under Nehemiah (10:9); (1Ezra 10:30), from the sons of Pahath-Moab who married foreigners; in 2Ezra 9:31 Valnui, one of the sons of Addi; (1Ezra 10–38), from the sons of Vaniah, who had foreign wives; in 2Ezra 9:34 Bathnus, of the sons of Baani; (Nehemiah 7:15), his sons (descendants) returned from captivity with Zerubbabel; in 2Ezra 5:12 St.; ( Nehemiah 12:8 ), from the Levites who returned from captivity with Zerubbabel. BIRZAIF (spring of olives) (1 Chronicles 7:31), in the genealogy of Asher; others take this word for the name of a woman or the name of a city. BIRSHA (son of wickedness) (Gen. 14:2), king of Gomorrah during the attack of Chedorlaomer, king of Elam, on the Valley of Siddim. BITRON (divided place) (2 Sam. 2:29), a country or region near Jabbok, between Jordan and Michmash, through which Abner and his soldiers passed in pursuit of Joab. BITHYA (daughter, i.e. servant, of Jehovah) (1 Chronicles 4:18), daughter of Pharaoh and wife of Mered. Who this pharaoh was and at what time Bifya lived is unknown, because this text is considered damaged. BICHRI (firstborn, young man) (2 Samuel 20:1), father of Sheba (from the tribe of Benjamin), who rebelled the Israelites against David and for this suffered a worthy punishment. The scourge (John 2:15), was usually made (for scourging) from three leather belts or braided ropes: according to the Law of Moses, only 40 blows could be given to the scourge (Deut. 25:2–3; 2 Cor. 11:24). The person sentenced to scourging was usually tied by the hands to a low post and his back was exposed. Sharp thin pieces of iron were often attached to B.'s ropes, at the end of them, in order to make the punishment more sensitive. The blows with the whip were applied with such force that people often died from them under the weight of the punishment. The Romans had an unlimited number of lashes, and therefore scourging was considered such a cruel and dishonorable punishment that no Roman citizen could be subjected to it (Acts 22:25–26). Punishment with sticks or rods apparently constituted a special type of punishment (2 Cor 11:25). The innocent Sufferer Lord Jesus Christ was scourged (Matthew 27:26; Mark 15:15; John 19:1), but by His stripes we were healed (Isaiah 53:5) Flagellation, like other humiliating punishments (eg, crucifixion), could not be applied to Roman citizens (Acts 16:37ff., 22:25ff.). BISHLAM (1Ezra 4:7), during the reign of Artaxerxes, a Persian dignitary who lived in Palestine and tried to prevent the restoration of the Jerusalem Temple; in 2Ez 2:16 Vilem. ANNOUNCEMENT OF THE HOLY VIRGIN. When, according to the eternal determination of God, the time had come for the Savior of the world to appear on earth, the Archangel Gabriel was sent from God to the Galilean city of Nazareth. Here, in the house of the woodcutter Joseph, the God-chosen Youth Mary, from the line of David, daughter of Joachim and Anna, recently moved from the Jerusalem monasteries at the church. The legend that names Her parents says that at the age of three She was brought into the church by her parents and dedicated to God. At the church She grew up in God-thought solitude. There she learned needlework and spent time in labor, prayer and reading sacred books. Her highest virtues were unperturbed purity of thought and feelings, the deepest humility and all-perfect devotion to the will of God. Her parents were no longer alive when She reached the age of fourteen. She decided to spend her whole life in the presence of God, under the roof of the church. The priests, knowing Her especially holy life, could not help but see in Her determination inspiration from above, but, not having an example of the virgins of Israel devoting themselves to a celibate life in the face of God, they betrothed Her to Joseph, a holy elder, also from the royal house of David, so that he would be the guardian of Her virginity in his house. Joseph lived in Nazareth and here he supported himself by carpentry. Even in the house of the Betrothed, the Virgin Mary, helping to maintain it with Her feminine labors, continued the pious exercises with which she had become accustomed since infancy. Tradition says that She read the book of the prophet. Isaiah and stopped at the words, behold, a virgin will conceive and give birth to a Son, and they will call His name Immanuel (Isaiah 7:14). She thought about how blessed this Virgin is, Who is worthy to be the Mother of the Lord, and how I would like to be at least the last servant with Her! And then an angel appears to Her and greets Her: Rejoice, O Blessed One! The Lord is with You, blessed are You among women. The Most Holy Virgin, believing in the existence of the angelic world, was alarmed not by the appearance of the angel, but was confused by his words when he called Her Blessed among wives. The angel hastened to reassure Her: do not be afraid, Mary, for You have found grace from God; and behold, you will conceive in your womb and give birth to a Son. and you shall call His name Jesus. He will be great and will be called the Son of the Most High, and the Lord God will give Him the throne of His father David, and He will reign over the house of Jacob forever, and His kingdom will have no end. The Blessed Virgin Mary said how will it be when I don’t know my husband? The angel answered Her: The Holy Spirit will come upon You, and the power of the Most High will overshadow You; therefore, the Holy One to be born (without the sin of the ancestors) will be called the Son of God. Here is Elizabeth, Your relative, who is called barren, and she conceived a son in her old age, and she is already in her sixth month, for with God no word will remain powerless. The Most Holy Virgin, who from childhood had given herself to God, humbly obeyed His holy will: behold, the Servant of the Lord, She said, let it be done to Me according to your word (Luke 1:28, 30-32, 34-38). After this, the Angel departed from Her. The holiday of B., known since ancient times, is celebrated on March 25. PROGRESS, glory (Ps 9:10, 22), opportuneness, timeliness, convenient, decent, opportune time GRACE (1 Tim. 1:2, etc.), in the theological sense, this word usually means a good gift from God, given to a person for his good, for his good, and in vain, solely by the grace of the Lord, without any merit on the part of the person himself. Sometimes it means divine influence and its consequences on the human heart. Specifically, B. (in contrast to one’s own human deeds) points to the B. of God in the redemption of all mankind through the incarnate Only Begotten Son of God Jesus Christ and the assimilation of the fruits of this saving feat in the justification of each person through faith, which mysteriously unites a Christian with Christ and bears the fruits characteristic of this. BLESSED, glorious. (Ps 80:4), famous, noteworthy; definite, appointed, deliberate. NOBLE ROOT, glory. (Ps 47:3), well, firmly rooted, founded. CHARITY - see Mercy, Mercy. BLESSED, glory. (1 Peter 3:8), merciful, compassionate, having a good heart. BLESSED, BLESSED (Matthew 5:3–11, 1 Tim 1:11; 6:15), in the Holy Scriptures, these words, in addition to the Lord God, Who is the blessed and only strong King of kings and Lord of lords (1 Tim 6:15), and the angels who always see the face of the Heavenly Father in heaven (see Matthew 18:10), are acquired by different persons, in different circumstances and states, sometimes only in relation to external, earthly goods, and for the most part in relation to spiritual and eternal goods. So, B. is called the Mother of God (Luke 1:45; 11:27), B. is called those who fear God and love His commandments (Ps 1:1-3; 127:1-5); people who keep the commandments of the Lord (Rev 22:14); those who hear the word of the Lord and do it (Matthew 13:16); poor in spirit, mourning, meek, hungry and thirsty for righteousness, merciful, pure in heart, peacemakers, persecuted for the sake of righteousness, reviled and persecuted for the name of Christ (Matthew 5:3-12). The complete and complete bliss of a Christian belongs to the future state when the final victory over hell and death will be won. Scripture speaks to us especially often about this future bliss. Matthew 5:8, 13:43, 25:46; John 5:24; 10 28, 12:26, ​​17:24; 1 Peter 5:8; 1 John 3:2; 1 Cor 2:9, 13:12; Col 3:4, etc. THE MOUNTAIN OF BLESSES, indicated by a Latin tradition in the West. from the Jordan south of the Naphtali mountains, halfway from them to Tabor; however, there is no solid evidence that it was on this mountain of insignificant height that the Savior taught the doctrine of the beatitudes. During her reign, on July 4, 1187, a battle took place between Saladin, the leader of the Muslim hordes, and the crusaders, who then owned Palestine. The crusaders were completely defeated, the king of Jerusalem was captured, and even the Cross of the Lord was taken, and three months later Jerusalem itself was captured. Since then, Muslim rule began in the Holy Land, which lasted until 1918. PALE (Rev 6:8), pale; light bay. PALE, slav., ocher, yellow paint; jaundice; pallor; rust (Deut. 28:22). TWINS (Gen. 25:24), children born at the same time from their mother, such as, for example, Esau and Jacob from Rebecca, Apostle Thomas the Twin, etc. Flea (1 Samuel 24:15; 26.20), a small insect, annoying and restless to humans, for it feeds on his blood; to this day it is found in abundance in eastern countries, so that the Bedouins are often forced to change their camp sites because of them. In the streets and bazaars of Syria they multiply in such numbers that members of the privileged classes always change their underwear upon returning home from a walk. David compares himself with B., like an insignificant insect, out of a feeling of deep humility, allowing Saul to see in his persecution something insignificant, not worth much work. HARLOTS (Gen. 38:15), this word, applied to a lewd woman, is used in the Bible in general for the wicked and depraved lifestyle of the Israelites, if they violated the covenant with God and indulged in idolatry and other vices (Isa. 1:21), which is why in Ezekiel 16:24 whoredoms mean altars to pagan gods, temples. The class of B., or obscene women, existed among the Canaanites, the original inhabitants of Palestine, this can be seen from the history of Tamar (Gen. 38:15 ff.). In patriarchal and Mosaic times there were strict laws regarding fornication. The story of B. Rahab (Joshua 2:1, 6:16) proves that the Israelites, entering the Promised Land, already found this class of women in it. In the time of Solomon, there is mention of two harlot women living in the same house (1 Kings 3:16). During the reign of Hezekiah, there are already references to houses of fornication (2 Kings 23:7). Differing from honest women in their clothing, location at the gate... that on the road (Gen. 38:14), in the streets, squares, harlots at first were content with only a kid for their dishonest services (Gen. 38:17), but in subsequent times they often acquired great wealth (Ezek. 16:33-39). With their cunning, noisiness and shamelessness, they drew the foolish into their nets (Proverbs 1:1-22; 1 Kings 14:22-24). Before the coming of Christ to earth, debauchery between the Greeks and Romans, not excluding the Jews, intensified to an extreme degree, which is why the apostles found it especially necessary to warn believers against fornication and other similar vices. FORTURNING (Lev 17:7; Num 15:39; Jer 9:2; Hos 1:2), this word often refers to betrayal of the most honest, devoted union with God through idolatry, as an ungodly union with pagan deities. DISHES, bowls, mugs, etc. (Ex 25:29, 37:16; Num 7:13; 2 Kings 21:13; 1 Ezra 1:9; Mt 26:23), vessels used by Jews for various purposes (both sacred and ordinary), and, moreover, of various shapes (deep bowl, vessels with a flat bottom and low edges). Sometimes they were covered with lids. The words of the Savior, who dipped his hand into the dish with Me (Matthew 26:23, cf. Mark 14:20) indicate that Judas reclined at the Last Supper near the Lord Jesus. WATCH, glory, observe, protect, store, guard; to lie in wait, to lie in wait in order to destroy (Gen. 3:15), to destroy, to erase, to crush. OVERVIEW IN THE HOUSE OF THE LORD ( Jeremiah 29:26 ) - see Overseer. GUARDIAN OF ORDER (Acts 19:35), glory. scribe, Greek γραμματευς, the name of the official who was in charge of the order of national assemblies (γραμματευς τοῦ δήμον). WHORE, glory (1 Tim 5:13), idle talker, talkative: deceitful. BEANS, an annual herbaceous plant (Vicia faba major L), with a straight, hollow stem, producing an oblong, fluffy fruit with 2-3 seeds. Homeland - Western Asia. Known since ancient times. B. was often mixed and is still mixed in the East in ground form with white corn flour, and the bread baked from this mixture came out harder and more pleasant to the taste. Pliny mentions that B. were mixed with ground wheat, in exactly the same way, among the various products brought to David during his flight from Absalom, B. is also called (2 Samuel 17:28). In Eze 4:9, the plight of the Jerusalemites during the coming siege is depicted in the form of bread baked from wheat, barley, wheat, lentils and spelt. Garden beans, cooked with butter and onions, are still a favorite dish of the inhabitants of the Levant. So-called Equids are used to feed pack animals. GOD, the Creator of heaven and earth and the Provider of the universe (Genesis 1:1; John 1:1) has various names in the Bible, especially the following: Jehovah (I am who I am) (Exodus 3:14), an Original Being, independent, unchangeable, unconditional, eternal (Revelation 1:8) - see Jehovah; euro El, Eloag and the plural Elohim mean the omnipotence of the venerable B. heaven and earth, everything visible and invisible. The plural Elohim expresses the greatness and superiority of the being of God. These words are often used in the Bible in stories about imaginary and false deities, or about idols that are not gods (Exodus 12:12, 32:1, 4; 2 Chronicles 13:9), and about the kings of the earth (Ps 8:1), but are mainly used about the One True God (Genesis 1:1, 5:22, 6:9, etc.); Almighty (Heb. Shaddai) (Gen 17:1, 28:3; Ex 6:3); Lord (Heb. Adonai), to express the sovereignty of God (Judges 17:13, Ps 19:8); The Most High (Heb. Elyon) (Gen. 14:18; Ps. 7:18). B. is, B. works. B. reigns, B. will judge. Б. должно любить, восхвалять, уповать на Него, повиноваться Ему Главнейшая обязанность каждого из нас – жить для Б., подобно тому как мы живем Им. Атеизм есть неестественная чудовищность, пантеизм есть философская, антихристианская тонкость такого же характера, ибо говорить, что все есть Б., значит, в сущности, вовсе отвергать бытие Божие. Слова «бог» и «боги» часто употребляются для обозначения служения, силы и превосходства того или другого сотворенного существа, как, напр., ангелов ( Пс 96:7 ), начальств ( Исх 22:28 ) и т.п. Pagan expression 2 Mac 11:23 went to the gods means: died. БОГАТЫЙ, БОГАТСТВО ( Мф 19:23, 24 ), обилие внешних, временных и земных благ, равно как благ высших, небесных, духовных. В Свящ Писании представляются многочисленные примеры людей, обладавших иногда большим Б. и обилием земных благ, но в то же время людей благочестивых и праведных; таковы, напр., Авраам, Исаак, Иаков, Иосиф, Вооз, Давид, Соломон, Езекия, Иосафат, Иов, Иосиф Аримафейский, Закхей и др. GODDESS OF SKY (in Hebrew, queen of heaven), means the moon itself, and in Jeremiah 7:18 refers to Ashtoreth, who was revered in her image. – See Astarte. Blasphemy (Lev. 24:11ff.), one of the most serious sins, consisting of uttering insolent words and blasphemy against God and God’s providence. According to the Law of Moses, B. was punished by death: the guilty person was taken outside the camp and stoned (Lev 24:15–16). Among the types of B., a particularly grave sin is blasphemy against the Holy Spirit (Mark 3:28–29); according to the word of the Savior, all sin and blasphemy will be forgiven to men, but blasphemy against the Spirit will not be forgiven to men... neither in this age nor in the future (Matthew 12:31–32). Hymenaeus and Alexander, mentioned in 1 Timothy 1:20, were betrayed by the ap. Paul for B. terrible punishment; and in the future judgment for them (the blasphemers) has long been prepared, and their destruction does not sleep (2 Pet 2:3). DISEASES among Jews - see Pestilence. See Popov T.D., priest. Biblical information about various diseases and their healing. Kiev, 1904. BORIFOVA GRASS, glory. ( Jer 2:22 ) - see Lye. BEARD (Lev 13:29–30), she received a lot of attention from the Jews (Ps 133:2). Считалось большим оскорблением, если кто в раздражении или для выражения своего презрения к известному лицу дергал его Б. или брался за нее, тогда как целование Б. служило особенным знаком уважения и дружбы. Вырывание волос из Б. или обритие и небрежение о ее чистоте и приличном виде служили знаком глубокой печали ( Лев 21:5 ; Ис 15:2 ; Иер 41:5; 48:37 ; 1Езд 9:3 ), как и закрывание ее ( Иез 24:17 ). Арабы и в настоящее время проявляют большую заботу о Б. Они торжественно клянутся ею и, чтобы выразить самые лучшие благопожелания гостю или другу, обыкновенно говорят: «Да хранит Аллах твою Б.!». Седая Б. доныне считается у жителей Востока символом мудрости, равно как мерилом преклонных лет и почтенной старости. Отсюда можно видеть, как сильно и язвительно было оскорбление, нанесенное царем аммонитским Анионом обритием полбороды у каждого из посланных к нему Давидом ( 2Цар 10:4–5 ). From here we can understand the special force of the expression Ezekiel 5:1-4. The Egyptians used to leave a small tuft of hair on the edge of the chin. The Jewish Law (Lev 19:27, 21:5) forbade the imitation of this pagan custom. Lepers (Lev 13:45), as well as various persons, when crying or lamenting (Micah 3:7), covered their mustaches, i.e. face to the upper lip, but the priests never spoiled their hair. The Assyrians, as can be seen on the ancient Nineveh monuments, were especially concerned with combing and decorating their hair; archaeologists say that they often even wore fake B. HAROW (Job 39:10; Isaiah 28:24), it is unknown what type it had in ancient times in the East. M.b., it was like a wicker lattice or looked more like a rake than our B. Based on Isaiah 28:24–25, one can think that it simply consisted of a strong board, ropes were tied to two corners of which, oxen were harnessed to it, and in this form the B. was dragged across the plowed field to break up earthen clods, and in order to make it heavier, stones or stones were placed on top the driver himself sat on it. BOCHIM (the mourners) (Judges 2:1, 5), a place near Gilgal, so named because the children of Israel wept here in the last time of the life of Joshua as a result of the rebuke made to them by the angel of the Lord for disobedience to God. BOHRU (actually: he is the firstborn), in glory, his firstborn (1 Chronicles 8:38; 9:44), from the sons of Atzel, the tribe of Benjamin. BOTZETS (white, light) (1 Samuel 14:4), the name of one of the two sharp rocks along which Jonathan passed, secretly making his way into the enemy Philistine camp; It is believed that these rocks were located near Michmash and Gibeah in the tribe of Benjamin. BOZKAF (2 Kings 22:1), BOZKAF (Joshua 15:39), a city of the tribe of Judah, the location of which is supposed to be between Lachish and Eglon MARRIAGE, the establishment of marriage, refers to the original creation of man. Seeing that it was not good for man to be alone, God created for him a suitable helper (Gen. 2:18) - a wife. According to the teachings of the Catechism of the Orthodox Church, “B. there is a sacrament in which, with the bride and groom freely promising before the priest and the Church in their mutual marital fidelity, their marital union is blessed in the image of the spiritual union of Christ with the Church and the grace of pure unanimity is asked for the blessed birth and Christian upbringing of children.” That B. is a sacrament is clear from Eph 5:31–32 According to its original establishment (Genesis 2:23–24), B. included the following basics: a) the closest union of husband and wife into one flesh; b) its indissolubility; c) large families, d) social equality between husband and wife; e) subordination of the second to the first (1 Cor 11:8–9; 1 Tim 2:13) i.e. their mutual obligation to each other. But the Fall, in which the wife was the temptress, led to the fact that, according to the commandment of God, the husband now began to dominate her (Gen. 3:16). Monogamy was not fully observed and was re-sanctified by the example of Noah and his sons (Genesis 7:13). The most ancient patriarchs chose wives for themselves from their families (Gen. 11:29, 20:12, 24:4, 28:2), and this was a necessity justified by religious motives, although later marriages in close degrees of kinship were prohibited (Lev. 18:9, 12). Polygamy was widespread (Genesis 16:4, 25:1, 6, 26:34, 29:23, 28; 1 ​​Chronicles 7:14), but without the moral aberrations that were associated with it among other pagan peoples. In any case, the principle of monogamy prevailed by the very distinction between the first wife and others, and polygamy was allowed based on the attraction (especially strong among Jews) for more numerous offspring. At the same time, in B. the power of parents over children and masters over slaves was of significant importance, and it also led to peculiar polygamous phenomena, when, for example, at the request of the wife, a maid was taken as a husband, for her children, according to the Law, were considered the children of the mistress (Gen. 16:3, 30:4, 9), or when this was practiced at the will of the father of daughters who were married to one husband (Gen. 28:23, 28; Exodus 21:9–10). The fact of divorce is mentioned (Gen. 21:14), apparently not exceptional. Mosaic legislation tried to soften the abnormality of the previous order by condemning polygamy, limiting the excesses in the use of the power of parents and masters, strictly regulating divorce and instilling purity of life in the marital union. In the latter period, no examples of polygamy are mentioned, but one wife is always spoken of (Tov 1:9, 2:11; Dan 13:63; Mt 18:25; Lk 1:5; Acts 5:1), and at this time a kind of theory of monogamy was developed (Sir 26:1–27). However, polygamy was not destroyed, and, for example, Herod Vel. had no less than nine wives, just as divorces did not disappear, which in Elephantine were even initiated by wives. Christ and the apostles established the inviolability and sanctity of the marriage union. 1) sanctioning the original character of B. as natural and provided by God, serving as the basis of human relationships (Matthew 19:4–6; Mark 10:6–9); 2) a decisive restriction of divorce and the prohibition of marriage for those who illegally severed their previous marriage ties (Matthew 5:32; 19:9; Rom 7:3; 1 Cor 7:10–11); 3) a strengthened demand for moral purity in general in B. (Heb. 13:4) and a formal condemnation of all fornication (Acts 21:25). According to biblical concepts and practice, B. was considered a normal state, obligatory for a person, but in the interval between the Old and New Testaments, ascetic movements unfavorable to this arose. The Essenes either completely avoided B., or allowed it only under restrictive conditions, which was followed by the therapists, and then by the Gnostics and some Christian sects (for example, the Encratites). The norms of the legality of B. were regulated by Moses from the negative and positive sides. In general, Jews were supposed to marry only fellow tribesmen (cf. Judgment 21:15–18) not in close degrees of kinship, whereas previously marriages took place between brother and sister (Gen 20:12), with Hittite women (Gen 26:34–35) and Canaanite women (Gen 38:2). Now it was completely forbidden to marry Canaanite women and to marry Canaanites (Ex 34:16; Deut 7:3), and from other foreign women, Jews could take as wives only those who were captives during hostilities, and special preliminary purification was required from them (let her shave her head and trim her nails, Deut 21:12), and in the event of the death of their parents, they were given a month's time to lamentation (Deut. 21:10–14). B. between close blood relatives were prohibited: 1) between father and daughter, son and mother (Lev 18:7); 2) between son and stepmother (Lev 18:8, 20:11; Deut 27:20), to which category Corinthian incest is sometimes included (1 Cor 5:1ff.); 3) between brother and sister (Lev 18:9, 20:17; Deut 27:22); 4) between grandfather and granddaughter (Lev 18:5); 5) between paternal or maternal half-brothers and sisters (Lev 18:11; Deut 27:22); 6) between a nephew and his own aunt (Lev 18:12–13, 20:19); 7) between a nephew and a paternal great-aunt (Lev 18:14; 20:20); 8) between father-in-law and daughter-in-law (Lev 18:15; 20:12); 9) between brother-in-law and daughter-in-law (Lev. 18:16, 20:21), with the exception of cases of “levirate” or “little cohabitation” (Deut. 25:5–9); 10) between a stepfather and stepdaughter and the stepdaughter's children (Lev 18:17); 11) between son-in-law and sister-in-law, with a living wife (Lev 18:18). The grounds for these prohibitions were a) moral - in the natural unnaturalness of any incest; b) religious - in the need for differences among God's chosen people from similar practices of the pagans - Egyptians and Canaanites (Lev 18:3) and c) social - in prudent care for the orderliness and peace of family life, which was always unfavorably complicated by forbidden marriages, which could not have a completely natural basis for themselves. However, even after that, illegal B. were encountered, although they always found severe reproof and condemnation (Eze 22:11; Mt 14:3–5). The rabbis introduced many additional, secondary rules, but directly relate to the Mosaic formulas in two points, meaning: a) the half-brother of the mother’s father (for paragraph 3, see above) and b) only the wife of the mother’s brother, i.e. aunt, specifically on the mother’s side (see paragraph 6 above). There were also special prohibitions: 1) the high priest was forbidden to marry other than the daughter of his people, i.e. on the Israelitish woman (Lev 21:13–14), 2) the priests should not marry a harlot and a defamed woman, nor should they take a wife rejected by her husband, i.e. wiring (Lev 21:7); 3) heirs were allowed to marry only in the tribe of their father’s tribe, so that the inheritance of the children of Israel would not pass from tribe to tribe (Numbers 36:7; cf. Tob 7:10); 4) anyone whose yatra is crushed or his reproductive member is cut off cannot enter the company of the Lord, i.e. marry an Israelite ( Deut. 23:1 ); 5) also the son of a harlot cannot enter into the congregation of the Lord, and his tenth generation cannot enter into the congregation of the Lord (Deut. 23:2); 6) in the Christian Church, the bishop and deacon must be the husband of one wife (1 Tim 3:2, 12), with any form of second marriage (after widowhood and after divorce) prohibited for them; 7) the same for the rank of a widow, so that she is the wife of one husband (1 Timothy 5:9); 8) according to the Mosaic legislation, a woman divorced by the will of her husband is then free to marry whomever she wants, but after this second marriage her first husband cannot take her again (as a widow or again divorced), since in relation to him she is defiled (Deut. 24:1-4) by carnal communication with another husband; from here it seems to follow that in the event of unmarriage, a divorced woman was allowed to return to her former husband under the rights of legal marriage. The age for joining B. was not strictly regulated. In patriarchal times, they married more often around the age of 20, for example: Ishmael was about 19 years old (Gen. 21:21), Judah was a little over 21 years old (Gen. 29:34–35; 30:25; cf. 37:2), his sons Er and Onan earlier (Gen. 38:7–8), but Isaac married at the age of 40 (Gen. 25:20), Jacob - 84 years old, went to Mesopotamia 77 years old. In general, early marriages are approved (Proverbs 5:18; Isaiah 62:5), of course, in view of the early maturity of young people in the East. The Talmudists prohibited marriages: for the groom before 13 years with one day and for the bride before 12 years with one day (Pirkei Avot 5.1), but in practice the age of those getting married is higher - about 18 years. B. required the prior consent of the parents, especially the parents of the bride (Gen. 24:49–51; Judges 14:3), and a ransom (mogar) was assigned for her, the nature and value of which varied (Gen. 29:18 f. 31:15, 34:12; 1 Sam. 18:25), but in general, probably about 50 shekels (cf. Deut. 22:28–29 ). There were also gifts for relatives (Gen. 34:12). Sometimes the consent of the maiden herself (Gen. 24:58) or of the older brothers (Gen. 34:11) was asked. In any case, a poor man usually could not count on B. with a rich girl (1 Samuel 18:23). There are rare examples of the bride herself bringing a dowry with her (1 Kings 9:16; Tob 8:21). The agreement between the bride and groom or between matchmakers took place in the presence of witnesses, who sometimes took an oath (Mal 2:14). Sometimes this agreement was set out in writing (Tov 7:13), and after the Babylonian captivity a special formula was developed, called “Ketubah” and accepted among Jews to this day: it sets out the obligations of the groom towards the bride. From recent times, the custom has been accepted that the groom put a ring on the bride’s finger (Kiddushin 1:1), but there is no reason to see marriage rings in the corresponding biblical references (Exodus 35:22; Isaiah 3:20), although the ring has long been considered by the Jews as a symbol of fidelity (Genesis 41:42) and acceptance of someone into the family (Luke 15:22). The betrothal was accompanied by a feast. A certain period passed between betrothal and marriage - from a few days in the patriarchal period (Gen. 24:55) to a full year for a maiden and a month for a widow in later times. During all this time, the groom could only have contact with the bride through his “friend” (John 3:29), but she was recognized as being in a married position, why an attack on her was equivalent to an attack on a married woman (Deut. 22:25; cf. Judges 15:1-3), her infidelity was punished by death (Deut. 22:23-24), or the groom had the right to secretly let her go (Matthew 1:19; cf. Deut. 24:1). Marriage took place (according to Mishnah: Ketubot 1:1) for maidens on the fourth day of the week (Wednesday), for widows on the fifth (Thursday): now among Jews Wednesday and Friday are accepted for the former and Thursday for the latter. There were no actual religious ceremonies, although an oath was used, judging by some hints (Eze 16:8), especially by the name of the marriage union (for the bride) by the covenant of her God (Proverbs 2:17); this oath blessing was spoken aloud as a sanctifying formula (Gen 24:30; Ruth 4:11, 12), sometimes by parents (Tob 7:12). However, the main act was the transition of the bride to the groom's house or to the house of his parents. This usually happened in the evening, at sunset. The groom dressed in festive clothes, placed a crown on his head (Isaiah 61:10; Song 3:11) and scented himself with all kinds of incense (Song 3:6). The bride washed herself - usually on the eve of the wedding day (cf. Ruth 3:3; Eze 23:40; Eph 5:26-27). A special feature of her wedding costume was a veil that covered the entire figure, and not just the face (Gen. 24:65 and cf. 38:14–15) and served as a symbol of submission (cf. 1 Cor. 11:10). She also had a special belt (glory, beauty, Russian attire), which no bride later forgets (Jer 2:32), as well as a special headdress, so characteristic of the bride that her very Hebrew. the name "calla" comes from this word. If the bride was a girl, then she walked with her hair down. The garments were white (Rev 19:8), sometimes stitched with gold (Ps 44:14) and perfumed with various scents (c 44:9). All kinds of precious jewelry were also worn (Isaiah 49:18, 61:10; Rev. 21:2). At the appointed time, the groom went out accompanied by his peers and friends (Judges 14:11; Mt 9:15), with musicians and singers in front (Gen 31:27; Jer 7:34, 16:9; 1 Mac 9:39) and accompanied by companions with lamps (3 Ezra 10:2; Mt 25:7; cf. Jer. 25:10 ; Rev 18:23 ). The bride and her friends were already waiting for her groom (cf. Matthew 25:6), who took her along with her entire retinue to his or his father’s house solemnly - with fun and jubilation (cf. Ps 44:15-16). Along the way, other people from the relatives and friends of the bride and groom joined, who had been waiting for the procession in advance (Matthew 25:6), which the inhabitants of that area poured out to see (cf. Song 3:11). Upon arrival, the newlyweds were placed under a special canopy or canopy (“huppa”). A feast was prepared in the house, to which friends and neighbors were invited (Gen 29:22; Matt 22:1-10; Luke 14:8; John 2:2), and all celebrations lasted up to seven and even 14 days (Judges 14:12; Tob 8:19). The guests had wedding clothes (Matthew 22:11), the feast was enlivened by riddles (Judges 14:12) and other entertainment. Only now could the groom speak directly to the bride, and this filled the heart of the groom’s friend with joy (John 3:29), as he had successfully completed his mission. The last act was to take the bride and groom to the bridal chamber (Judges 15:1; Joel 2:16), where a special bed was prepared (cf. Ps 18:6), and after the night the virgins were certified as virgins, an unfavorable result that could entail stoning (Deut 22:14, 20:21), but in the opposite cases the husband was deprived of the right to divorce under the pretext of the bride’s non-virginity, and for spreading such rumors he was subject to a fine of 100 shekels (Articles 18–19). Before being introduced into the bedroom, the bride remained with the veil, which is why the case of deception in relation to Jacob (Gen. 29:23) is quite understandable. The newlywed was exempt from military service or from any public service that distracted him from home for a whole year (Deut. 24:5), which privilege was also granted to the betrothed (Deut. 20:7). The social status of women among Jews was relatively high. Married or not, she walked with her face uncovered (Gen. 12:14; 24:16, 65; 29:11; 1 Sam. 1:13), participated in public affairs (Exod. 15:20; 1 Sam. 18:6–7), and generally enjoyed sufficient freedom in ordinary life. The more influence the wife had in her home. She handled all household matters with considerable independence (cf. Judges 4:18; 1 Kings 25:14; 2 Kings 4:8, etc.). The mutual relationship of the spouses is characterized by love and devotion, but, of course, they did not always achieve the ideal of marital happiness. Polygamy caused a lot of harm with envy, intrigue and quarrels between different wives (Gen. 21:11; 1 Sam. 1:6). The sale of wives and the lack of freedom of girls to choose husbands inevitably led to unhappy marriages. Instructions and admonitions regarding the relationship between husband and wife are not uncommon in the NT (1 Pet 3:1–7; Eph 5:22–23; Col 3:18–19; Titus 2:4). The household responsibilities of the Jewish housewife were varied: in addition to general supervision of household order, she was also responsible for the household duties themselves, for example, baking, from which noble women were not exempt (Gen. 18:6; 2 Sam. 13:8), distributing food (Proverbs 31:15), making yarn and fabrics (Proverbs 31:13, 21–22), and sometimes Even expensive materials were sold (Proverbs 31:24, 14). According to the law, a wife should never be deprived of food, clothing and marital cohabitation from her husband (Exodus 21:10). As a divinely established institution of the closest unity of husband and wife in self-devoted love and mutual communication, B. serves in the Bible as a symbol of the spiritual relationship between God and the people. Therefore, the word “fornication” often denoted the rupture of this normal religious union by acts of idolatry, even if the latter were not necessarily accompanied by pagan lewdness. In the NT the image of the groom is transferred to Christ (Matthew 9 '15; John 3:29), and the bride - to the Church (2 Cor 11:2; Rev 19:7, 21:2, 9, 22:17), and from here in the apostle. Paul sanctified the sacrament of Christian B. (Eph 5:23–32). Apostasy and treachery are also branded here with the shame of adultery (Rev 17:1-2, 5). See Stelletsky N.S., priest. prof. Marriage among the ancient Jews. Kyiv, 1892, Troitsky I.G., prof. Biblical Archeology St. Petersburg, 1913, pp. 222–232. The MARRIAGE OF PRIESTS, obligated by the Law to special purity, had special conditions for the Jews; they could not marry a harlot, defamed and divorced (Lev 21:7-8), but had to take only a maiden or widow, of course, of the Jewish family, but from every class in it. In this case, the chaluzza was also considered divorced, i.e. a childless widow not taken in by her late husband's brother. As suspicious in the sense of defamation, those who had been in captivity were not allowed to become priestly wives, as well as proselytes and freed slaves. If the priest did not yet have children, he could not marry an “incapable” woman, and the daughter of a proselyte or a freed slave was permitted only on the condition that her mother was an Israelite. THE MARRIAGE OF THE HIGH PRIESTS was arranged even more strictly, and he could only marry a pure maiden, and not a widow (Lev 21:13–15). Philo says that the bride of the high priest must be of a priestly family, but if this is not a reinterpretation of the Greek (LXX), then of course it is a local Alexandrian custom. The requirement of Ezekiel 44:22 to take only virgins from the tribe of the house of Israel and the widow left by the priest was not observed later. In view of the unconditional obligatory nature of the laid down norms for priests, a thorough investigation of the bride’s genealogy was carried out, as Josephus Josephus reports in detail (Against Apion 1:7), and the Mishnah (Kiddushin 4:4–5) punctually determines how far this investigation should be carried out and when it may not be carried out. The Christian's battle with the enemies of salvation, the enemies of our salvation, indicated in the Holy Scriptures. The Scriptures are: a) the world around us, damaged by sin, binding us to ourselves and turning us away from God; b) the flesh and its sinful lusts; c) our main enemy is the devil (John 15:19; 1 Pet 2:11; James 4:7; 1 John 2:15–16; 4:5–6; Rom 7:14–23; Gal 5:17; Col 3:5, etc.). Full armor for B. with the enemies of our salvation. Paul points out in the following words, believers must gird up their loins with the truth and put on the breastplate of righteousness, shod their feet with the preparation of the gospel of peace; take the shield of faith, with which you can quench all the fiery arrows of the evil one; take the helmet of salvation and the sword of the Spirit, which is the word of God, and finally, pray with every prayer and petition at all times in the Spirit (Eph 6:14–18). BROTHER, a word that actually means closest blood relationship, i.e. male children of the same parents (eg Gen 4:2; 42:13), but sometimes it denotes persons of more distant kindred or persons descended from the same people (Gen 13:8; Esther 10:3; Acts 7:25), and even those persons who are united by close love (2 Sam 1:26). In the NT, this word is more often applied to designate the close spiritual communion that true followers have with each other (Matthew 25:40), when, mysteriously united with Christ, the Son of God by nature, they become through Him children of God by grace and, therefore, are brothers with each other. BROTHER, glory (Gen. 14:14), brother's nephew. BROTHERS OF OUR LORD JESUS ​​CHRIST, BROTHERS OF THE LORD, in St. The scriptures indicate the following: James, Joses, Simon, Judas (Matthew 13:55; Mark 6:3). Undoubtedly, they cannot be revered as children of the Blessed Virgin Mary, because She, who took a vow of virginity for her entire life, remained a Virgin before Christmas, and at Christmas, and after the Nativity of the Lord. But these, according to some, were the children of Joseph the Betrothed from his first marriage, and according to others, the children of the sister of the Mother of the Lord, the wife of Cleopas (John 19:25), identified with Alpheus; according to the third opinion, Joseph’s carnal children are meant from another Mary, the wife of his brother Cleopas, after whose death he had to take (as a childless widow) according to the law of cohabitation to restore the seed of the deceased. The second opinion is least likely (Catholic), and the first is most plausible (Clement of Alexandria, Origen, Eusebius of Caesarea, Hilary, Gregory of Nyssa, Epiphanius, Ambrose of Milan, Cyril of Alexandria, eastern liturgical monuments). See Lebedev A.P., prof. Brothers of the Lord Moscow, 1905, Georgy (Yaroshevsky), bishop. Theory of Prof. A. P. Lebedeva about the brothers of the Lord Kharkov, 1907. WEDDING CLOTHES (Matthew 22:11), light colors, in the East were usually offered to guests by the owner of the house, and he required that each of the guests present at the feast wear it. To this day, Eastern princes have a custom of preparing special clothes for their guests. Disgraceful expulsion from the feast threatened anyone who refused to wear such clothing or who had the courage to appear at the celebration without it. Also B. o. are called holiness and truth, in which all true believers are to be clothed at the marriage supper of the Lamb of God (cf. Rev. 3:4–5; 16:15; 19:7–8). BRENIE, glory. ( Gen 11:3 ) – see Asphalt. BRIAH (Genesis 46:17) - see Beriah. RAZOR (Numbers 6:5), we know nothing about the shape and appearance of the Jewish B. Nazarenes were forbidden to use B., but its use was obligatory for priests (Ezek 5:1). The human tongue is likened to B. Destruction invents your tongue, says the Psalmist, like a sophisticated razor, you have it, treacherous! (Ps 51 4.) SCALE ARMOR (1 Samuel 17:5), clothing made from metal plates and used by warriors to protect against arrows BUBASTA (place of Vasta or Basta) (Eze 30:17), a city of Lower Egypt, so called by the name of the goddess Bubasta, depicted with a cat or lion's head and with the moon on her head (Diana). The city lay on the Pelusian branch of the Nile River. It was famous for the famous Church of Diana, to which masses of people from all over Egypt flocked every year with music, singing and dancing. The Persians took possession of the city and tore down the city walls, and the area on which the city stood subsequently fell under the rule of the Romans. The twenty-second dynasty of Egyptian kings reigned here. Under one of them (Shishak), Jerusalem was taken, the temple was robbed and the famous golden shields of Solomon were taken away by the enemy to decorate the altars of the pagan goddess B. The ruins of the once famous church in honor of B. are visible to this day, along with other remains of the ancient city in Tel el-Basta (10 versts from the Nile). BUY, thank you. stupid, ridiculous; wild, simple; blunt. BUFFALO, a cloven-hoofed ruminant animal, permitted to the Israelites for food (Deut. 14:5) and forming part of the provisions of Solomon’s table (1 Kings 4:23, in Russian and glory, here is an ox). B., together with its related yak, bison, bison and domestic bull, belongs to the bull-like family. B. differs from the domestic bull in its larger body size, thickness of horns and greater predilection for water, wooded, swampy and swampy places. B. is a ferocious and dangerous animal. But it is difficult to admit that in the Bible there is actually B., the existence of which is not known in ancient Palestine; he could hardly be here, for all his species are far from the latter in their homeland: Kaffir B. - from South. Africa, bison - from Europe, bison - from America. True, B. vulgare, originating from India, in a somewhat tamed form was not only widespread in Egypt and some European countries (for example, in the marshy areas of Italy), but was also found in Palestine, but already in post-biblical times. And the Hebrew words yahmur (Deut. 14:5) irees (Deut. 33:17) do not actually designate B. - see Roe, Unicorn. The name B. can only be applied to the bubal antelope, which is still found in Palestine (Bubalis antelope), which from a distance resembles a cow, which is why the Palestinian Arabs know it under the name “wild cow”. It has a thick back with a significant rise in front of the neck, the horns rise from the base upward in the shape of a lyre, but in the last third they bend back at an obtuse angle. These antelopes are clumsy and heavy in movement, but fast in running, very unpretentious in food and therefore can live in the most deserted and waterless areas. They are found, by the way, in the North. Africa and are sometimes found in Palestine, from the Jordan. COMMON BEECH (Fagus silvática), a tree from the oak family, very heavy, beautiful in decoration, used for turning and carpentry. The beech tree grows throughout Central and South. In Europe, it is still found on the Lebanese Mountains - in the mountainous regions of the West. Asia, where it reaches significant sizes (up to 150 feet in height and 7–9 feet in thickness). Together with cypress and peug, B. served as material for the construction of the Jerusalem Temple. The fruits of B. (its nuts contain starch, sugar and 16–17% fatty oil) are fed to pigs and poultry; In addition, oil for food and lighting is extracted from it. There are up to 16 species of common B., but next to the latter there is also red B. (Fagus silvática purpurea). B. is mentioned in Isaiah 41:19 and Ezekiel 27:6, but only in Russian, and other translations and scholars mean other trees; in particular, the meaning of the Hebrew used there is unknown. the name "teashshur". BUKKIY (the devastation brought about by Jehovah), the name of two persons: (Numbers 34:22), son of Joglia, prince of the tribe of Dan; from ten persons chosen already under Moses for the division of the Promised Land; (1 Chronicles 6:5; 1 Ezra 7:4), son of Abishui, ancestor of Ezra and descendant of Aaron, father of Uzziah (Uzziah); it is not known for sure whether he himself was a high priest or not; in 2Ezra 8:2 Bokk, the son of Abishai and the father of Sahu; in 3Ez 1:2 Vorif. BUKKIAH (the devastation brought about by Jehovah) ( 1 Chron. 25:4, 13 ), a Levite from the family of Kohath; from the sons of the singer Heman, the king's seer, in the time of David; he received the sixth lot in the order of serving in the house of God. BUL (stream, fruit, growth), the proper name of one of the Jewish months of the year, the eighth in the sacred year and the second in the civil year, corresponding to the second half of October and the first of November; Afterwards it was called Markheshvan among the Jews. In this autumn month, the grape harvest ended and the rains began. The construction of Solomon's temple, which took seven and a half years to build, was completed in the month of B. (1 Kings 6:38). EXISTENCE IS HERBAL, glory. (Genesis 1:11–12), greenery, greening, grain, grass, herbaceous plants in general - the words are almost unambiguous. – See Quinoa, Herb. GENESIS BOOK - see Moses, Pentateuch of Moses. BAAL (lord, lord), name of two persons: ( 1 Chronicles 5:5 ), a Reubenite, son of Reaiah, father of Beer, who was taken captive to Assyria under Tiglath-pileser; (1 Chronicles 8:30, 9:36), from the sons of Jeel, the father (ancestor) of the Gibeonites. BAAL (lord, lord), name of two localities: (1 Chronicles 4:33), city of the tribe of Simeon; in Joshua 19:8 Baalath-beer; (Joshua 15:11), a mountain located between Ekron and Jabbneel; the north passed along it. border of the tribe of Judah. BAAL, glory. (2 Kings 1 2 ff.) - see Beelzebub. BAAL (1 Kings 18:40, Jer 9:14 and others, Heb Is 46:1) (lord, lord), the name of a pagan deity idolized in Phenicia and Syria; Initially, under this name, some of the ancient eastern peoples idolized the sun. The Phoenicians called the sun Val-Samen or Samen-Shamim, which means Lord of the heavens or heavenly. Since V. was worshiped under different types, and, moreover, in different countries, for the accuracy of distinguishing the Baals (cf. 1 Kings 18:18), the name of V. was added to the name of the place itself, such as, for example, Baal-Gad, Baal-Peor. The many places dedicated to this pagan deity, and the mass of persons who worshiped and served him, indicate how far and strongly the worship of V. was spread. V, or Val, or Bel, was idolized by the Babylonians, Syrians, Carthaginians and other peoples. They even thought that he was the same pagan deity as Moloch, to whom the Ammonites offered their bloody human sacrifices. This is stated directly in Jeremiah 19:5. Elevated places (heights) were chosen to worship him, churches or churches were erected (1 Kings 16:32), and many priests and prophets served him. Sometimes the roofs of houses were also designated for this purpose (2 Kings 23:12; Jer 32:29). V. and Astarte served as the common name for all the gods and goddesses of Syria, Palestine and neighboring countries. In later times, as historians say, the idolization of V. dominated throughout ancient Scandinavia and, as is believed, was common in the British Isles. To this day, many superstitious rituals have been preserved in Ireland and Wales, very reminiscent of the ancient worship of V. Worship of B was the main, and, moreover, common sin of the ancient Jews. Especially under Ahab, a very large corporation of pagan priests was maintained to serve this pagan deity. In 1 Kings, ch. 18 contains a picture narrative of how the prophet. Elijah put the pagan servants of V to shame. What majestic and bitter irony is heard in his words addressed to the priests after their vain attempts to bring down fire from heaven onto the prepared sacrifice. Shout with a loud voice, Elijah told them mockingly, for he (i.e. Baal) is a god; Maybe he’s lost in thought, or busy with something, or on the road, or maybe he’s sleeping, so he’ll wake up! (1 Kings 18:27). The idolatry of V. among the ancient Israelites was accompanied by great solemnity and pomp. Churches were erected for him (1 Kings 16:32), in which idols were placed (2 Kings 10:26). Those who participated in idolatry wore special clothing for this purpose (v. 22). Admirers swore by him as their king (Zeph 1:5; cf. 1 Kings 11:5, in glory and Solomon walked after Ashtoreth of the abomination of Sidon and after their king, the idol of the sons of Ammon). In honor of V. they smoked aromatics (Jer 7:9) and offered incense. When serving this idol, the priests, in order to attract his attention and mercy, jumped around the altar and emitted loud cries, and in special cases stabbed themselves with knives and spears, bleeding (1 Kings 18:25–28). See Palmov I.S. Idolatry among the ancient Jews of St. Petersburg, 1897 pp. 217–234, 322 et seq. BAAL (lady) (Joshua 15:29), a city in the tribe of Judah in the south of Judah, in Joshua 19:3 Bala; in 1 Chronicles 4:29 Bilga. BAALBERITH (Judges 8:33; 9:4), BAAL BERITH (Judges 9:46) (Baal of the covenant), under this name the inhabitants of Shechem, after the death of Gideon, worshiped Baal; the name means the union of Baal for the reason that those who served him considered themselves to have entered into an alliance with this idol. Others think that some of the cities of the West. groups (for example, Shechem) - apparently as a result of trade relations with the Canaanites - at one time formed a special trading alliance of cities that considered Baalberith their patron. See Palmov I. S. Idolatry among the ancient Jews of St. Petersburg, 1897 pp. 234–237, Troitsky I. G. prof. Biblical Archeology St. Petersburg, 1913 P. 297 BAAL-GAD (lord of happiness) (Joshua 11:17, 12:7), a city in the valley of Lebanon at the foot of Mount Hermon; probably the same as Baal-Hermon (Judges 3:3; 1Chronicles 5:23). Nowadays, most likely, Baniyas (Caesarea Philippi). BAAL-GAMON (Lord of multitudes) (Song 8:11), the place where Solomon had an extensive vineyard. BAAL-HAZOR (Lord of the village) (2 Samuel 13:23), a city or village, near the city of Ephron or Ephraim, tribe of Ephraim, where Absalom had a sheep farm and where his brother Amnon was killed at a feast. It is believed that this is now Tel Azur, 5 Roman miles (7 versts) to the northeast. from Beitin (Bethel). BAAL-HERMON ( Judges 3:3 ; 1 Chronicles 5:23 ) - see Hermon. VAALI (my lord). Hosea 2:16, one of the prophecies relating to the Old Testament Church, says: And it shall come to pass in that day, saith the Lord, that thou shalt call upon Me. “My husband,” and you will no longer call Me. "Vaali." The word husband, of course, served to express a more cordial attitude than Baali, although the latter was a legal address on the part of the wife to her husband. But the last word is undoubtedly used here in an exclusive sense, due to the gross idolatry associated with the name V. BAALIS (son of joy, delight) (Jer 40:14), king of the Ammonites at the time when Jerusalem was taken and destroyed by Nebuchadnezzar, V. sent Ishmael, the son of Nethaniah, to kill Gedaliah, appointed by Nebuchadnezzar to rule Palestine after its conquest. BAAL-MEON (Numbers 32:38), BAALMEON (Ezek 25:9) (home of Baal), a city in the tribe of Reuben; in Jer 48:23 Beth-Maon, in Joshua 13:17 Beth-Baal-Meon. Under Eusebius and Blessed. Jerome, it was still a large village (named Balmana), 9 Roman miles (12 versts.) from Heshbon; now the village of Tel Mayim. It was considered the birthplace of the prophet. Elisha. – See Veon. BAAL HEIGHTS (Numbers 22:41, 23:1ff.), Balaam was erected here in order to see part of the people of Israel. Balaam really saw it from the East, from the top of the rocks and hills, but only a quarter of Israel. Therefore, he went to another place in the Abarim Mountains - to the place of guards, to the top of Pisgah (Numbers 23:14), as the highest, where there were observation and military guard posts. Finally, Balak led Balaam to the top of Mount Peor (Numbers 23:27–29). But Balak and Balaam met in the Moabite city located near Arnon, to the east. border of Moab, and then moved from one hill to another towards the Israeli camp, the latter opening up more and more clearly (more extensively). Hence it is fair to think that all these hills lay one after another, to the east. to the west, they were separated by small spaces and were located not far from the Moabite plains, near the Jordan, opposite Jericho - where the Israeli camp was then. But it was visible in full only from Fegor, and therefore this mountain should be looked for in the series of western. the Avarim rocks, descending steep cliffs into the Moabite plains; maybe, near the city of Bethpeor (Joshua 13:20). Some identify V. v. (Heb. Vamoth-Baal) with Vamoth (Numbers 21:19–20), and the place (the field itself) of the guards on the top of Pisgah is brought closer to Ai (literally valley), also located on the top of Pisgah (v. 20), in Russian. from Bimoth to Ai, which is in the land of Moab, on the top of Mount Pisgah, facing the desert, in glory. and from Bamoth to Napin, which is on the border of Moabli, from the top of the rugged, visible before the face of the desert, but the position of these cities remains equally unknown. BAAL-PERATZIM (lord of dissolutions, defeats) (2 Kings 5:20; 1 Chronicles 14:11), place in the valley of Rephaim in the southwest. from Jerusalem, where David defeated the Philistines, and said the Lord has carried away my enemies before me, as water sweeps away. For an indication of this victory, see Isaiah 28:21. BAALSHAM (2Ezra 9:43), from the heads and rulers of the people; was present when Ezra read the book of the law in the seventh month, in Nehemiah 8.4 Maasei. BAAL-TAMAR (place of palm trees) (Judges 20:33), a city of the tribe of Benjamin, which lay near Gibeah of Benjamin; not far from him all the tribes of Israel fought with Benjamin and defeated him. During the time of Eusebius and Blessed. Jerome, in this place there was a large village of Beffamar. The Palm of Devorin was probably located near this place (Judges 4:5). BAAL-PEGOR (Numbers 25:3, 5), BAALPEGOR ( Ps 105:28 ) (Peor, or Peor - opening or opening, for example, the mouth) Heb. the name of the Moabite mountain Peor (Numbers 23:28), or Peor, together with the entire area where the local Baal of Peor was especially revered by the Moabites. The services and festivities in his honor were accompanied by such vile debauchery that women and maidens often sacrificed their innocence and chastity. They, Hosea 9:10 says about the Israelites, went to Baal-peor and gave themselves up to shame, and they themselves became vile, like those whom they loved. V.-F. considered homogeneous or identical to Priapus (son of Bacchus and Venus), patron of vineyards, gardens, fields and lust. See Palmov I. S. Idolatry among the ancient Jews of St. Petersburg, 1897 pp. 242–246. BAAL-ZEPHON (a place dedicated to the northern god, perhaps Ammon Ra) (Exodus 14:2, 9; Numbers 33:7), the camp of the Israelites in the north. edge of the Red Sea, corresponding to the location of Suez, where the church for the worship of Baal was located. BAAL-SHALISHA (triple region or land) (2 Kings 4:42), a place near Mount Ephraim, according to Eusebius, located 15 Roman miles (21 versts.) to the north. from Diospolis, or Lydda; in 1 Samuel 9:4 Shalisha. VAANAH, VAAN (in humiliation, born in sorrows or son of sorrow, torment), the name of three persons. 1–2) ( 1 Kings 4:12, 16 ) Bahanah the son of Ahilud, and Bahanah the son of Hushai, both of Solomon’s officers; 3) (1Ezra 2:2) Bahan, one of the leaders of the people who returned from captivity with Zerubbabel in the days of Nehemiah and pledged not to have family ties with foreigners. – See Baana. (1Ezra 8:10), his descendant (Shelomith, son of Joseph) returned from captivity with Ezra; (2Ezra 9:34), some of his sons had foreign wives and sent them away with their children. BAASA (bad, unwanted) (1 Kings 15:16 ff., 16:1–6), the third king of Israel, who came from the tribe of Issachar; was the son of Ahijah, not of a noble family. Having conspired against Nebat, the son of Jeroboam. V. treacherously killed him during the siege of the Philistine city of Gibethon and took his throne (1 Kings 15:27–28). In fulfillment of the prophet's prediction. Ahijah the Shilohite about the destruction of the entire house of Jeroboam, V. did not leave anyone alive from the family of the wicked king (v. 29). Having started a war with Asa, the king of Judah, B. strengthened Rama so as not to allow anyone to leave Asa, the king of Judah, or come to him (2 Chronicles 16:1), but he was not successful in this war, since some of his cities were conquered by Benhadad I, king of Syria, who had previously been his ally, and now assisted Asa. Morally, V. was no better than Jeroboam; idolatry, introduced by the latter, remained in full force, and therefore the Lord, through the prophet. Juya announced to V. the same fate that, according to the prophecy of Ahijah, befell the house of Jeroboam. 24 years after ascending the throne, he died of natural causes and was buried in the capital city of Tirzah; however, God's judgment on his house was fulfilled by the hand of Zimri, who killed not only Ila, his son and heir, but also destroyed the entire royal house (1 Kings 16:1–11). BAASEIAH (Jehovah's creation) (1 Chronicles 6:40), the same name as Maaseiah; from the sons (descendants) of Kohath; from the ancestors of Asaph; of those whom David appointed as singers before the tabernacle of meeting, until Solomon built the house of the Lord in Jerusalem (1 Chronicles 6:32). BABI (2 Ezra 8:37), his descendant Zechariah, son of Biba, was among the persons who returned from captivity with Ezra; in 1Ez 8:11 Bevai. BABYLON (confusion, actually Bab-elon, “gate of the gods”, but according to popular etymology from the verb balai through babbel - babel is the ancient form of Ba-bilu, “gate of God” - Sumerian translation, “kadingir”) (Gen 10:10; 2 Kings 20:17; 2 Chronicles 33:11, etc.), was the capital of Chaldea and one of the oldest and richest cities in the world. It was allegedly built by Nimrod, the son of Cush (or Cush), a descendant of Ham, who made this city the capital of his kingdom, which in its heyday had a developed religious cult, high culture and extensive literature. Excavations of recent times provide large and valuable material. According to Herodotus, V., located on both banks of the Euphrates River, was shaped like a quadrangle or square. Built on a huge plain, it occupied an area of ​​80 square meters. versts, but excavations showed that the latter actually had no more than 12 square meters. verst. The walls were 86 feet thick, so that six chariots could pass along them in a row, and the height extended to 334 feet. The walls had 250 towers with a hundred copper gates and were made of large bricks with tar cement. Outside the city walls, the city was surrounded by a deep ditch. The city had 676 squares surrounded by houses and gardens. If not the entire Euphrates, then part of it flowed through the city from the north. to the south, dividing V. into two parts, of which the main one was on the left bank. In the middle of the city, crossing the river, a huge bridge stretched to the east. on its side stood the royal palace and the pagan temple of Bel. The Hanging Gardens of V. were once considered one of the seven wonders of the world. The religious cults that flourished in it sometimes took on an extremely unseemly character; for example, according to Herodotus, women - servants of Mylitta - invited foreigners who came to V. to fornicate in honor of the goddess; this custom, as adopted by the Jews, is suggested in Ezekiel 23:40: they sent for people who came from afar, etc. Based on the dominant position of its king (a king among all contemporary nations, cf. Jer 27:6–7), and especially due to the pride that he showed in relation to these peoples (cf. Jer 50:31–32), Babylon is called the destructive mountain (Jer 51:25), and due to its extensive trading activities - a city of merchants (Eze 17:4). However, V.'s glory did not thunder for so long, and under the pressure of various conquerors it was subjected to extreme desolation. Cyrus the Persian took possession of it in 538 BC; after this Darius devastated it (cf. Jer 51:58); Xerxes plundered his churches (cf. v. 44); Alexander the Great died at the very time when he was trying to restore the greatness of V. Soon after the death of Alexander (323 BC), the city was taken and finally destroyed by Seleucus I Nicator (312–280 BC), who moved the capital 60 miles north, to the right bank of the Tigris, at its large bend, and founded the city of Seleucia, and the latter existed until the capture of the country by the Parthians, opposite, across the bend, they built the winter capital of Kniasidion, which was under the Second Persian Monarchy, the Sassanids (226-652), and then merged with Seleucia into one city, in Arabic - El-Madain, or simply Madain (double city), which in turn fell in 636 under the blows of the Arabs of Caliph Omar. Such are the historical vicissitudes of V. This golden city, the beauty of kingdoms, the pride of the Chaldeans (Isaiah 13:19), according to prophetic predictions, became a heap of ruins, a dwelling of jackals, a terror and a mockery - a city without inhabitants (Isaiah 13:20-22). They all roar like lions, said the prophet. Jeremiah, and they will roar like puppies of lions (Jeremiah 51:38). What most strikes modern travelers with horror when viewing the ruins of V. (now the poor Arab village of Gille) is the huge masses of garbage on the site of a once glorious city throughout the world. How Babylon became a terror among the nations! - exclaimed the prophet. Jeremiah (Jer 51:41; 50:23). In Scripture, the word V. is sometimes used in an allegorical sense and means the kingdom of the antirist, the enemy of Christ and the Church of Christ (Rev. 14:8). Ap. Peter speaks (1 Peter 5:13) about the chosen Church in Egypt. According to some, it was another Egypt, a fortified castle near Memphis, a suburb of Heliopolis, on the border of the two halves of Egypt, on the right bank of the Nile, opposite the pyramids, at the beginning of the canal connecting the Nile with the Red Sea; others mean Rome by this name, and still others suggest ancient Babylon. DYNASTY – AMORITE KINGS OF BABYLON (before Christ) Gammurabi (Gammurabi): 1958–1916 DYNASTY – KINGS OF THE COASTAL LAND Ilumail (60 years old). 1910 (?) – ? Damik-Ilish II (26 years old): 1820 Shushshi (24 years old), brother of Ishkibal Gulkishar (55 years old): 1780 Egamil (20 years old) ? – 1720 (?) Ulamburias, brother of Kastilias I Agum I, son of Gandash: 1744–1723 Ush(?)shi, son of Kashtiliashu I: 1700–1693 Abirattash Kadashman-Garbe I Burnaburiash I: 1520 Kadashman-Garbe II: 1408–1388 Burnaburiash II: 1381–1352 Kurigaltsu III: 1351–1327 Kadashman-Turgu: 1300–1284 Kadashman-Garbe III: 1283–1278 Shagarakti-Shuriash: 1269–1257 Kadashman-Garbe IV: 1247–1246 Mardukapaliddin I (or, perhaps, more correctly Mardukapilitskura, i.e. Marduk called his son, - of course, to royal power): 1194–1182 DYNASTY – KINGS FROM PASHE (Isina) Marduk (Agerba?): 1177–1159 Nabukudurriusur I (Nebuchadnezzar): 1152–1124 Yellilnadinapli: 1123–1117 Marduknadinage: 1116–1105 Itti-Marduk-balatu: 1105–1095 Mardukshapiqzermati: 1095–1091 Adadapaliddin, son of Itti-Marduk-balatu: 1090–1069 DYNASTY – KINGS OF THE COASTAL LAND Eamukincer: 5 months: 1027 DYNASTY – KINGS FROM BATSI Eulmashshakinshum: 1024–1008 Ninibkudurriusur: 1007–1005 DYNASTY represented by one king of Elam Marduktsakirshun I: 853–825 Nabunasir (Nabonassar): 747–734 Nabunadinzer (Nadios): 733–732 Pulu, Thul = Tiglath-pileser III, king of Assyria: 728–727 Ululai – Shalmaneser IV, king of Assyria: 726–722 Mardukapaliddin (Mardukapilitskura) II, Merodach-Valadan: 721–710 Sarruken, Sargon, king of Assyria: 709–705 Sinagerba, Sennacherib, king of Assyria: 704–703 Mardukapaliddin (Mardukapilitskura) II – secondary: 703 Asurnadinsum, son of Sennacherib: 699–694 Sinagerba, Sennacherib – secondary: 688 Asuragiddin, Asargaddon: 680–668 Shamashshumukin, Sammuges: 667–648 Kandalanu, Sardanapalus: 647–626 Nabupalusur, Nabopolassar: 625–605 Nabukudurriusur (Nebuchadnezzar) II: 604–562 Abel-Marduk-Evilmerodach: 561–560 Nergalsarusur, Neriglissar: 559–556 Nabunaid (Nabonidus): 555–539 BABYLONIA, the land of Babylon, also called the land of Nimrod (Mic 5:6) after the founder of the kingdom of Babylon and the land of the Chaldeans (Jer 24:5; 25:12; Eze 12:13) from the dominant tribe of the Chaldeans, was located in the fertile plain of Shinar, which was the cradle of human societies (Gen 11:1-2 ), in the basin of the Tigris and Euphrates rivers; this is south. part of Mesopotamia, from 33° north. lat. to the Persian Gulf. The original capital of the Babylonian kingdom (before its transfer to Babylon) was the city of Kish, where 4 dynasties reigned successively. Produced in the 20s. XX century excavations discovered cuneiform monuments, a palace with columns and staircases covered with wall paintings. The Bible mentions the cities of Akkad, Erech, Ur, etc. THE TOWER OF BABYLON (Genesis 11:4–9), was built by the descendants of Noah in the Valley of Shinar; probably where the ruins of the church of Birs Nimrud are now. The tribe of Ham, out of fear of the dispersion and slavery that threatened it (Gen. 9:25, 27), set out to prevent the fulfillment of the Divine decree and, in alliance with other tribes, began to build a large city in the valley of Shinar, and with it a high tower that could serve as the center of all tribes. Due to the lack of stones in the Valley of Shinar, the builders made clay and fired bricks, and instead of lime they used earthen resin (Gen. 11:3, i.e. asphalt). The Lord confused their language so that they, being unable to understand each other, had to stop their crazy enterprise and disperse to different countries, which is why different peoples emerged speaking different languages. The city was nicknamed Babylon, i.e. By mixing. According to some reports, the height and volume of the tower were truly enormous; They calculate that Noah’s descendants must have spent three years just collecting materials and at least 22 years building the tower itself, and the bricks (or rather, slabs) used to build the tower were each 20 feet long. in length, 15 in width and 7 in thickness. The base of the building was a 2,000-foot rectangle, on which a series of gradually tapering terraces were erected, framed by a wide and rising spiral road leading to the church crowning the tower. (Jude 12:11), eunuch of the Assyrian general Holofernes; (2Ezra 5:14; 8:40), his descendants returned from captivity with Zerubbabel. VADITI, glory (Luke 23:2, 10, 14), slander, slander, accuse. BAHENAN (2Ezra 5:37), father of Dalan, whose sons returned from captivity with Zerubbabel, although they could not show their fatherland and families that they were from Israel, in 1Ezra 2:60 and Nehemiah 7.62 Tobiah. VAZDATI, glory. (John 8:10), slander, accuse. BAIEZAPHA (Persian white, pure) (Esth 9:9), from the sons of Haman, killed by the Jews in Susa. VAKBAKAR (the desolation of the mountain is from God) (1 Chronicles 9:15), Levite, from the descendants of Asaph. VAKWOOK, glory. (outpouring) (Neh 7:54), in Russian. Nehemiah 7:53 Bakbook; of the Nethinites who returned from captivity with Zerubbabel. BAKINOR (2Mac 12:35), a Jewish military leader during the time of Judah Maccabee. BACCHIDES (1 Mac 7:8–12, 19–20, etc.), a dignitary of Antiochus IV Epiphanes, king of Syria (175–164 BC), who enjoyed his special power of attorney, ruled beyond the Euphrates and was distinguished by loyalty to his king, was close to the tenth Syrian king Demetrius Sotira (162–150). In one of the battles, Judas Maccabee fell with him (1 Mac 9:18). BACHUR (2Ezra 9:24), a sacred singer who returned with others from captivity to Jerusalem and, at the inspiration of Ezra, released his foreign wife and children. BALA (from the root meaning to fall away) (Joshua 19:3), a city in the tribe of Simeon, in Joshua 15:29 Baalah, in 1 Chron 4:29 Bilga. VALA ALEXANDER - see Alexander. BALAAM (not one of my people) (Numbers 22:5), son of Beor (or Bosor), a native of the city of Pephor in Mesopotamia. He lived at a time when the Israelites were traveling from Egypt to the Promised Land. The number of Jews was so great that the kings of the countries through which they passed, not knowing about their miraculous nutrition with manna in the desert, feared, not without reason, that a famine would occur as a result of the invasion of their possessions and that the Israelites would make an attempt to conquer their areas. Among these kings was Balak, king of Moab, who out of fear entered into an alliance with the Midianites. He knew that he was not able to resist such a terrible enemy and, assuming that the God of Israel, like pagan deities, could bless or curse, depending on the location or value of the gifts of the donors, he sent for V., who enjoyed the fame of a great seer and predictor, and asked him to come and curse the hordes of Israel, promising him great gifts and rewards for this. About V. there was a rumor that whomever he blessed would be blessed, and whoever he cursed would be cursed (Numbers 22:6). V. accepted the tempting offer, but God Himself prevented him from pronouncing a curse. Three times Balak appointed him a place for this at different heights, and three times, miraculously inspired by God, V., instead of curses, pronounced blessings, which he concluded with a sublime prophecy about the Messiah. How beautiful are your tents, O Jacob, your dwellings, O Israel! - he exclaimed. “They spread out like valleys, like gardens by the river, like aloe trees planted by the Lord, like cedars by the waters.” He bowed down, lying like a lion and like a lioness, who will raise him? ...A star rises from Jacob and a rod arises from Israel, and slays the princes of Moab and crushes all the sons of Seth (Numbers 24:5–6, 9, 17). But infected with the passion of covetousness and seduced by the gifts and flattery of Balak, V. subsequently gave him disastrous advice to gradually attract the Israelites to idolatry, and through this, wickedness and debauchery gradually spread among them with the daughters of Moab (Numbers 31:16; Rev. 2:14). To suppress this evil and punish the Midianites, God aroused the jealousy of Phinehas; During the defeat of the Midianites, V. was also killed (Numbers 31:8). Ap. is mentioned about V. Peter in the Second Epistle, calling him one who loved the wages of unrighteousness, but was convicted of his iniquity: the dumb donkey, speaking with a human voice, stopped the madness of the prophet (II pet 2:15-16). He is also mentioned in the Epistle of St. Judas. Woe to them, he says, because they follow the path of Cain, give themselves over to the deceitfulness of reward, like Balaam, and perish in stubbornness, like Korah (Jude 1:11). See Seraphim (Meshcheryakov). Ep. Soothsayer Valaam St. Petersburg, 1899. VALADAN – see Berodach Baladan, Merodach Baladan. BALAK (empty, idle) (Numbers ch. 22–24; Joshua 24:9; Judges 11:25), son and heir of Zippor, king of Moab, in the days of Moses; together with the Midianites, he called Balaam from Mesopotamia to curse the Jews. He is also mentioned in Micah 6:5 and Rev. 2:14. In glory Job 42:17 mentions Balak the son of Beor as the first king of Edom. VALAMON (Judph 8:3), VELMEN (Judph 4:4), a place mentioned among the cities of Samaria and lying between Veteron and Jericho, now probably Bir-Belyame. VALDAD, glory. - see Bildad. BALLAH (modest) (Gen. 29:29), Rachel's servant; concubine of Jacob, mother of Dan and Naphtali (Gen 30:3–8; 35:22). Reuben, the firstborn of Jacob, committed the sin of adultery with her and was deprived of his birthright by his father for this (Gen. 49:4). BALNUI (2Ezra 9:31), from the sons of Addi, who returned from Babylon to Jerusalem and, at the inspiration of Ezra, sent away foreign wives with children; in 1Ez 10:30 Binnui, of the sons of Pahath-Moab. BALOTH (cities, places) (Joshua 15:24), from the cities of Judah in the south of Judea, adjacent to Idumea. (Dan 5:1–2, 9, 22, 29–30), son or grandson of Nebuchadnezzar (v. 18), the last king of Babylon from the Chaldean dynasty. During the siege of Babylon by Cyrus, king of Persia, and Kiaskar (Darius), king of the Media, V. held a great feast for his nobles and blasphemously drank wine with his guests from gold and silver vessels stolen by Nebuchadnezzar from the temple of Jerusalem. And so, in the midst of the wicked feast, a mysterious hand inscribed fatal words on the wall: mene, mene, tekel, upharsin, which the prophet called to the banquet hall. Daniel explained this: me - God has numbered your kingdom and put an end to it; Tekel - you are weighed on the scales and found very light, Peres - your kingdom is divided and given to the Medes and Persians (Dan 5:25-28). And indeed, with general intoxication, Babylon was left without supervision, the gates and the riverbed remained open without proper supervision. The Persians entered the city without hindrance and took possession of it (538 BC). The Babylonians fell in thousands under the blows of swords and from fire; a brave crowd even entered the palace and put the drunken king and nobles to death. That same night Belshazzar king of the Chaldeans was killed, and Darius the Mede took over the kingdom, being sixty-two years old (Dan 5:30–31). According to ancient news (Beroza), the described event took place under Nabonidus (Nabunnaid), and this difference is explained by the fact that the latter had a co-ruler with his son Bel-shar-Ussur (Baal, the king’s patron), and if in the Bible V. is called the son of Nebuchadnezzar, then probably in the sense of belonging to this royal house and as married to the daughter of Nebuchadnezzar. See: Bolotov V.V. Beltazar and Darius the Mede, St. Petersburg, 1896; 2) (Dan 1:7), the name given to the prophet. Daniel at the court of Nebuchadnezzar: under this name he is often mentioned in subsequent chapters. BAMOTH (Numbers 21:19–20), the station of the Israelites in the 40th year of their wandering in the desert, before entering Palestine. This name is taken by some to be an abbreviation for Bamoth-Baal, i.e. Baal Heights. BAMOTH-BAAL (Joshua 13:17), a place in Moabia; in Numbers 22:41 The heights of Baal. BANIAH (created by God) (Neh. 8:7), Levite, contemporary of Ezra, who explained the Law of God to the people along with others; in Nehemiah 9:4 Beniah. BANEJAH (Jehovah the creator), name of 8 persons: (2 Samuel 23:20), son of Jehoiada, originally from Kabzeel; one of the great and brave men of David, distinguished by his enterprise and fearlessness on various occasions: he defeated the two sons of Ariel of Moab, killed a lion in a den in the snowy season and one Egyptian giant (2 Samuel 23:21-22; 1 Chronicles 11:22-23). V. remained faithful to David even during the conspiracy of Adonijah (1 Kings 1:8) and, at the command of Solomon, put Adonijah, Shimei and Joab to death. After the death of the latter, he became the main military leader (1 Kings 2:35; 4:4); ( 2 Samuel 23:30 ; 1 Chronicles 11:31 ), a Pyrathonite; of the thirty mighty men of David; (1 Chronicles 15:18, 20; 16:5), a Levite, a contemporary of David, who played the psalms with a thin voice; (1 Chronicles 15:24, 16:6), a priest, also a contemporary of David, who sounded the trumpet before the Ark of the Covenant; ( Eze 11:1, 13 ), the father of Phaltia, one of the princes of the people in the days of the prophet. Ezekiel; (2 Ezra 9:26), from the sons of Foros, who returned from Babylon to Jerusalem and, at the inspiration of Ezra, sent away foreign wives with children; in 1Ezra 10:25 Benaiah, of the sons of Parosh; (1 Chronicles 4:36), from the princes of the tribe of Simeon; (2 Chronicles 20:14), a Levite from the sons (descendants) of Asaph, great-grandfather of Jaziel, who lived under the Judah king Jehoshaphat. VANIY (from a root meaning “to build”), a name for 6 persons: ( 1 Chronicles 6:46 ), a Levite, descendant of Merari, son of Shemer, and ancestor of Ethan, one of the number of singers appointed by David; 642 of his descendants returned from captivity (1Ezra 2:10), some of them were married to foreigners (1Ezra 10:29, 34), ( 1 Chronicles 9:4 ), ancestor of Uthai, descendant of Pharez; (Neh 3:17), Levite; the father of Rehum, who repaired the wall of Jerusalem in the days of Nehemiah; ( Nehemiah 10:13 ), a Levite who pledged not to marry a foreigner; (Nehemiah 11:22), Levite, descendant of the singer Asaph; father of Uzziah, commander of the Levites in Jerusalem after the captivity; (2Ezra 8:36), his descendants left Babylon with Ezra. BANIAH, two persons mentioned in the Book of Nehemiah (Neh 9:4–5 and 10:14). – See Vanaiah. BATH (2Ezra 5:26), from the Levites, whose sons returned from captivity with Zerubbabel. BANNI (2Ezra 5:12), his descendants returned from captivity with Zerubbabel; in Nehemiah 7:15 Biiiiy. BANNUS (2Ezra 9:34), from the sons of Baaniah, who returned from captivity and signed an obligation to release his foreign wife. VAR, glorified, son (from Aramaic) (Matthew 16:17); solar heat, heat (Matthew 20:12). BARABB (Matthew 27:16 ff.), son of Abba, and according to blessed. Jerome, “the son of their teacher,” which suggests the pronunciation Barabbas. A well-known criminal in Jerusalem, held in prison for outrage and murder during Pilate's trial of the Lord Jesus. In some ancient copies and translations of the Bible it is also called Jesus V. The custom of giving the Jews permission to release on Easter one of the criminals whom they would like to release for the holiday was probably not actually Roman, but an old Jewish one, restored by the Romans for the political purpose of winning the Jews over to the Roman government. Pilate wanted to use this custom to free Jesus Christ, but the Jews insisted on freeing the robber and murderer, and putting the Lord the Savior to a painful and shameful death on the cross. According to historians, a similar custom - to release one of the criminals during Palm Week, on Easter, and precisely by popular choice - existed in the Middle Ages in the Venetian Republic. BARAD (Genesis 36:39), father of Gadar, king of Edom. BARAK (brilliance, lightning) (Judges 4:6), a famous Israeli, mentioned by St. Paul among the ancient persons who were testified by faith (Heb. 11:32). He was the son of Abinoam from the tribe of Naphtali and lived in Kedesh of Naphtali, the city of refuge and the Levites. Jabin, who reigned at Acope, some distance further south, was greatly oppressing the Israelites at this time, and as if in response to their cries, by God's command, Deborah the prophetess rose up. She lived under a palm tree on Mount Ephraim, near Jerusalem. Calling V. to her and ordering him to go to Mount Tabor with ten thousand soldiers chosen from the tribes of Naphtali and Zebulun, she promised to deliver Sisera, the military leader of Jabin, into his hands. V. made it a condition that Deborah accompany him to the battle, and they met in Kedesh. Then V. gathered 10 thousand soldiers, suddenly attacked the army of Sisera and completely defeated it. The victorious Israelites pursued the fleeing enemy to Harosheth Goim. Sisera hid in the tent of Jael, Heber's wife, but was struck to death by her in the church with a stake from the tent and a hammer. This victory was sung with a song of thanksgiving by Deborah and V. (Judgment 5). In the course of perhaps a few days, V. crushed the power of Jabin and put an end to his twenty years of oppression of the Israelites. BARAHIEL (blessed by God) (Job 32:2, 6, etc.), a Buzite, father of Elihu, one of Job’s friends. BARACHIAH (whom Jehovah blessed), the name of two persons: the father of Zechariah, who lived in the days of the Jewish king Ahaz and, together with the priest Uriah, was presented in Isaiah 8:2 as a faithful witness to the prophecy and recording of the prophetic name Mager-shelal-hash-baz to show the Jews the impending ruin and devastation of the Syrian and Israeli kingdoms, which attacked the kingdom of Judah and whose kings some of the Jews wanted to have as their rulers in opposition to the house of David; (Zechariah 1:1, 7; Matthew 23:35), father of the prophet. Zechariah, son of the priest Addo (Heb. Iddo), under the high priest Joachim (cf. Nehemiah 12:4,16). BARBARIANS (Rom 1:14; Col 3:11), originally meant all peoples except the Greeks. The population was divided into Greeks and V. Barbarian - a person who did not belong to either the Jews or the Greeks. BARIJESUS ​​(son of Jesus) (Acts 13:6), a magician and false teacher who lived under Sergius Paulus in the city of Paphos on the island of Cyprus during the stay of the apostles Paul and Barnabas. Sergius Paulus, proconsul of the Roman government, wished to listen to the apostolic sermon, but V., foreseeing that with the light of the gospel truth his dark activity would cease, resisted the apostles, for which the apostle. Paul struck him with blindness. As a result of this miracle, Proconsul Sergius believed in the Lord. V. was also nicknamed Elyma the Magus. VARKUE glory. ( Nehemiah 7:56 ) – see Barkos. BARNABAS (son of comfort) (Acts 4:36), Levite, originally a Cypriot; apostolic husband, companion of St. Paul; according to legend, one of the 70 apostles. Initially he was called Josiah, but since he had remarkable power of speech and persuasion and at the same time brought comfort to the unfortunate, he was nicknamed V. Ap. Luke calls him a good man and full of the Holy Spirit and faith (Luke 11:24). V. introduced Paul to the apostles and informed them of his miraculous conversion. The trust in him on the part of the leading Christians was so great that he was deliberately sent to Antioch so that he would bring reliable news about the successes of the Gospel to this famous city, where the disciples of Christ were first called Christians (Luke 11:26). Next we see that he is together with the ap. Paul visited many cities and one day the pagans mistook him for Zeus in human form. V. was a companion of the apostle. Paul (Acts ch. 9, 13–15) and shared, along with the other apostles, the labors and sufferings with which the spread of Christianity was inevitably associated. Tradition says that St. V. preached the Gospel in Alexandria (where, as is known, his relative Mark also labored) and died a martyr (stoned) by unbelieving Jews in his homeland - in the city of Salamis, on the island of Cyprus. As the legend says, the relics of St. V. were found during the reign of Emperor Zeno (in 478) and allegedly with the original Gospel of Matthew on the chest. One epistle is known under the name V., written, according to some, to believing Jews, and according to others, to pagan Christians. In the Codex Sinaiticus, it appears at the end of the New Testament books, along with the book “The Shepherd” of Hermas. Memory app. B. January 4 and June 11. BARODIS (2Ezra 5:34), a church minister, his sons returned from captivity with Zerubbabel. BARSAW (son of Sheba), name of two persons: (Acts 1:23), Joseph V. called Justus, i.e. righteous. He was one of two persons proposed to be determined by lot instead of the apostate Judas, but the lot fell on Matthias. According to Eusebius, he belonged to the 70 apostles. According to legend, he was a bishop and died a martyr in Eleutheropolis (in Judea); earlier he (according to Papias, see: Eusebius Ecclesiastical History III, 39), once forced to drink poison, did not suffer anything harmful by the grace of God (cf. Mark 16:18). Memory October 30; (Acts 15:22–27, 32–34), Judas, called V., was sent along with Silas from the Apostolic Council to accompany Paul and Barnabas from Jerusalem to Antioch to deliver to the believers a conciliar decision regarding circumcision and other regulations of the ritual Law of Moses for the Gentiles; he was called one of the men in charge among the brethren of the Church of Jerusalem (Acts 15:22), and had the power of speech and the gift of prophecy (v. 32). VARTAK (2Ezra 4:29), father of Apamina, concubine of King Darius; he acquires the nickname of the glorious. BARTIMEAUS (son of Timaeus) (Mark 10:46–52; Luke 18:35–43; Matt 20:29–34), a blind beggar from Jericho, to whom the Lord miraculously restored his sight. BARUCH (blessed), name of 4 persons: (Neh. 3:20), son of Zabai, of the Levites who participated in the restoration of the wall of Jerusalem; ( Nehemiah 10:6 ), from the priests who pledged to abstain from marrying foreigners; ( Nehemiah 11:5 ), father of Maaseiah, who lived in Jerusalem after returning from captivity; (Jer 32:12 ff.; 36:4 ff.; Bar 1:1), prophet, son of Neriah, from the tribe of Judah, according to Josephus, from a famous family. He was in close friendship with the prophet. Jeremiah, to whom during the siege of Jerusalem he testified his friendship by taking for himself all the documents on his field in Anathoth, which previously belonged to Anameel, the son of Shallum, Jeremiah's uncle (Jeremiah 32:7 et seq.). V., as a scribe to Jeremiah, wrote down from his words while the prophet was in prison, predictions regarding the invasion of the Babylonians and the captivity of the Jews (Jeremiah 36:4, 18) and then, at the direction of Jeremiah, read them both to the people in the house of the Lord (vv. 10, 13) and to the princes (vv. 15). The latter were alarmed by the threatening denunciations of the prophecies and reported this to King Joachim, who, listening to the scroll, as he read it, cut off part by part with a scribe's knife and threw it into the fire, into the brazier (Jer 36:23). The Jews, even to this day, commemorate the burning of the sacred scroll with an annual fast. Jeremiah and V., fleeing the wrath of King Joachim, who ordered them to be imprisoned, hid, according to the command of God (Jeremiah 36:19, 26). In the fourth year of Joachim's reign (Jer 46:2), V. again wrote the same prophecy from the words of Jeremiah and added more denunciations against Joachim himself (Jer 36:32). The Jews, who were not disposed towards V. because he allegedly prompted Jeremiah to betray them into the hands of the Chaldeans (Jer 43:3), threw both him and Jeremiah into prison, in which they remained until the capture of Jerusalem; when, contrary to the admonitions of Jeremiah, the remainder of the Jews moved to Egypt, both of them were forced to accompany their fellow tribesmen there (vv. 5-7). Jeremiah died in Egypt. Nothing is said about V.’s return, and some (for example, Blessed Jerome), based on the testimony of the Jews, claim that V. also died in Egypt. Others think that he was then in Babylon, where he read his book to the Jewish king Jeconiah and the princes and people captive with him. Baruch the Prophet The book, which contains his message to the Palestinian Jews in Babylonian captivity, consists of two parts. The first part (Bar 1:14–3:8), preceded by a brief historical introduction (Bar 1:1–13), reveals that true wisdom, long life and real prosperity depend on God, who provided them to Israel with the book of His commandments given to him, but he violated them and was captured, which is why he joins the prayer to the Lord for mercy. The second part (Bar 3:9–5:9) elegiacally describes the suffering of Jerusalem and the entire Jewish people because of its deviation from the wisdom of the Lord, invites Israel to turn to God and predicts its future glory among all nations, when from the west of the sun to the east the children of Jerusalem will be gathered by the word of the Holy One, rejoicing in God's remembrance of them (Bar 5:5). The writer introduces himself as a collaborator and scribe of the prophet. Jeremiah, V., son of Neriah (1:1; cf. Jer 32:12). But this Book has survived only in Greek, in which, apparently, it was originally written, judging by the beauty of the language (especially the second part) and the Judeo-Hellenistic terms of Egyptian origin. His Eminence Antonin tries to prove the opposite and even offers his own “reproduction” of Heb. the original, but proves nothing more than that Jewish documents could have been used when writing, for the Jewishization of the existing Greek text is satisfactorily explained by the Jewish nationality and education of the author. At the same time, various historical inaccuracies do not correspond to the information about V., who, together with the prophet Jeremiah, was taken captive to Egypt by the Jews after the destruction of Jerusalem by Nebuchadnezzar (Jer 43:6); Meanwhile, the author of the book in question falls into captivity in Babylon with Jehoiachin (Bar 11:10), i.e. 11 years before the destruction of Jerusalem. The present Greek edition was undoubtedly compiled in Alexandria by a Hellenistic Jew, very familiar with the LXX translation and close in language to it (especially in the books of Jeremiah, Daniel and Isaiah); it occurred earlier than 3 Rides and the Psalms of Solomon, which are supposed to be, but, in any case, before the Christian era, which was not reflected in anything in it. Only Cyril of Jerusalem and Athanasius the Great place this Book among the 22 canonical ones as “one with Jeremiah and Lamentations,” but in general it was not accorded canonical dignity, although for its repentant and prayerful character with faith in the righteousness of God this scripture was accepted into the Bible. See Antonin (Granovsky), bishop. The book of the prophet Baruch, reproduction St. Petersburg, 1902, Explanatory Bible St. Petersburg, 1909 T 6. Yungerov P. A., prof. A private historical-critical introduction to the Holy Old Testament books. Vol. 2 Kazan, 1907. BARTHOLOMEW (son of Tholomew, Hebrew Tholmai) (Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13), one of the 12 apostles of the Lord, called Nathanael in John (1:45–49); originally from Cana of Galilee. - See Nathanael. BARCHUE (2Ez 5:32) - see Barkos. BASALEM (2Ezra 5:31), a minister at the church, his sons returned from captivity with Zerubbabel; in 1Ezra 2:52 Batzluth; in Nehemiah 7:54 Batzliff. WASHAN (Arabic, sandy, soft or basaltic land) (Numbers 21:33), a hilly area to the east. from the Jordan, between Mount Hermon to the north. and Gilead to the south. Its later (Arabic) name: Vataneya. The ancient name of this region probably came from the high Mount Bashan, which lay in its very center, which the psalmist calls the mountain of God and a high mountain (Ps. 67:16). Even in ancient times this area was famous for its huge oak trees (Isaiah 2:13), rich pastures (Micah 7:14) and excellent breeds of cattle (Psalm 21:13). During the time of Moses, the region of Egypt was ruled by King Og, who, uniting with Sihon, king of the Amorites, declared war on Israel, but both of them were defeated and utterly defeated at Edrei (Numbers 21:33–35). Then V. passed to the inheritance of the half-tribe of Manasseh. From the testimonies of modern travelers it is clear that although this area is distinguished by its beautiful picturesque views, reminiscent of many of the most beautiful countries and localities in Europe, its cities and villages are ruined, abandoned, without inhabitants, in desolation. Thus, the prophecies of God regarding the country of Bashan, Gilead and other cities were fulfilled and continue to be fulfilled in an amazing way for their wickedness. The day of the Lord of hosts is coming on everything that is proud and arrogant and on everything that is exalted - and it will be humiliated, Isaiah predicted, and on all the cedars of Lebanon... and on all the oaks of Bashan... And the greatness of man will fall (Isaiah 2:12-13, 17). The roads are deserted, the prophet exclaims. Isaiah, Amos, Micah and Zechariah, the travelers are no more... The earth mourns, dries up, Lebanon is ashamed, withered; Sharon became like a desert, and Bashan and Carmel were stripped of their leaves (Isaiah 33:8–9; cf. Micah 7:14). Howl, O cypress, for the cedar has fallen, for even the great ones are desolate; howl, O oaks of Bashan, for the impenetrable forest has fallen (Zechariah 11:2). The virgin of Israel has fallen and rises no more! she is cast down in her land, and there is no one to raise her up (Amos 5:2). BASARAH (1Mac 5:26), from the cities of Gilead. VASEMAFA (balsamic, fragrant, pleasant-smelling), names of three wives: (Genesis 26:34), one of Esau’s wives, the daughter of the Hittite Elon, otherwise called Ada (Genesis 36:2, 4); (Gen 36:3–4), one of Esau's wives, daughter of Ishmael, sister of Nebaioth; in Gen 28:9 Mahalath; (1 Kings 4:15), daughter of Solomon, married to one of Solomon's officers, Ahimaaz. BASILISK (Ps 90:13), a reptile of the type of snake, and the most poisonous one at that. Anyone can recognize him by hissing. He does not bend his body when he crawls, but sticks out straight. Its homeland is Upper Egypt, but it is also found in Palestine. V.'s eggs are also poisonous and cause death to those who eat them. V. usually hides in the sand, from which it differs slightly in its brown color, and is only noticeable by its protruding horns. At the slightest touch to V., he jumps out and quickly grabs his prey. V.'s snakes, against which spells or incantations did not work, were considered the most dangerous (Jer 8:17; cf. Ps 57:5–6). In the Bible, the death of Ahaz for the Philistines is compared with V., so that they would not rejoice at this, since, according to the word of the prophet. Isaiah, from the root of the serpent will come an adder, and its fruit will be a flying dragon (Isaiah 14:29). Hezekiah did drive out the Philistines. In the same way, hatching snake eggs is likened to the wicked deeds of the Jews, which will bring them great harm. The Jews hatch snake eggs and weave webs, says the prophet. Isaiah, whoever eats their eggs will die, and if he crushes them, a viper will crawl out (Isaiah 59:5). Prophet Jeremiah compares the Chaldeans with V., sent by God to punish the unrepentant Jews for their wickedness (Jeremiah 8:17). VASKAMA (1 Mac 13:23), the city of Gilead, where Tryphon treacherously killed Jonathan, the brother of Judah Maccabee. Its position is more consistent with Tel Bazooka. BASSAI (2Ezra 5:16), his sons (descendants) returned from captivity with Zerubbabel; in 1Ezra 2:17 Betzai; in Nehemiah 7:23 Vetzai. BASPHAI (2Ezra 5:31), one of the church ministers, his sons returned from captivity with Zerubbabel; in 1Ezra 2:49 Besai; in Nehemiah 7:52 Vesai. BATHRI (Jer 44:30), Heb. Egypt Ukhabra, or Apries (in Herodotus and Diodorus Sicilian: Άπρίης), in LXX and in Maneton Ουαφρη|, king of Egypt (589–570 BC), son and successor of Psammetichus II (594–589), from the XXVI (Sans) dynasty, contemporary King Nebuchadnezzar of Babylon (604–562). In cramped circumstances, the Jewish king Zedekiah turned to V. (Hofra) for help (cf. Eze 17:12–18); he sent him an army, and the Chaldeans temporarily stopped the siege (Jer 37:3–19). However, this did not save Jerusalem, for the Chaldeans returned again and took the city. The surviving Jews, contrary to the will of God, moved to Egypt, seeking salvation here, which V. did not interfere with. But this resettlement served as a temptation for the Jews to turn to idolatry and entailed the death of the Jews and V. himself, as the prophet predicted. Jeremiah (Jer 44). BETHUEL, Heb. bǝtûʼēl (man of God; residence of God) (Gen 22:22–23; 24:15), son of Abraham's brother Nahor by Milcah; father of Rebekah, Isaac's wife; Aramean from Mesopotamia. BETHUEL, Heb. pǝtûʼēl (the sincerity of God) (Joel 1:1), the father of the prophet Joel, who, according to legend, came from the tribe of Reuben or Gad and lived beyond the Jordan. VDANIE, glory. (Lev 6:2), warehouse, folding place, box. WIDOW (Gen. 38:11, Deut. 16:14, etc.), WIDOW (Acts 6:1, etc.), this is usually the name given to a woman who has lost her husband. Even before the legislation of Moses, V., who remained childless after the death of their husbands, had the right to marry the unmarried brother of the deceased husband, so that he would restore the seed of the deceased (Matthew 22:24). So, Tamar married the two eldest sons of Judah and even his third son, Shelah, was promised to her as a husband (Gen. 38). According to the institution of Moses, such marriages were commanded not without a purpose (Deut. 25:5–6), according to the law of close kinship, or “cohabitation.” Relatives more distantly related could do the same, as we see in the story of Boaz and Ruth (Ruth ch. 4). since childbearing was considered a great blessing of God, especially among the Jewish people, from whom the promised Messiah was to come, being widowed, especially in the blossoming and middle age of a woman, was considered a great shame and disgrace (Isa. 4:1, 54:4). However, V. kings could remain in a state of widowhood and were recognized (although not always) as the property of his successor, so asking one or the other of them to be his wife meant clearly declaring his claims to the royal throne (1 Kings 2:13–25). The provisions of the Law concerning V. were almost identical to those concerning the poor and the poor in general: they were placed under the care of part of relatives, part of the whole society (Ex 22:22; Deut 10:18, etc.); had a share in the sacrifices and tithes (Deut. 14:29; 16:11); they were given sheaves forgotten in the field during the harvest (Deut. 24:19), the remains of olives on the trees and grapes (v. 21); it was forbidden to take V.’s clothes as collateral (Deut. 24:17); V.’s children could not become slaves or perform slave labor (Lev. 25:39–40). The Law instilled with particular force not to offend V. (Exodus 22:22). In the Apostolic Church, V. were supported at the public expense (Acts 6:1) and allowances were given to them daily, under the supervision of special persons (cf. 1 Tim 5:3-16; Rom 16:1; Acts 6:1-6). Ap. Paul gives special instructions regarding V., commanding that assistance be given to true V., single, God-fearing people. The expression to sit as a widow (Isaiah 47:8) means: to be under foreign dominion, deprived of one’s own dominion, “widowed” by it (cf. Isaiah 42:22–24). VDOD, glory. ( Lev 11:19 ) - see Hoopoe. VEADAR, intercalary month – Adar the second. – See Adar, Year. BEALIAH (for whom Jehovah is Baal) (1 Chronicles 12:5), from the brave tribe of Benjamin, who went over to David for the stronghold in Ziklag. BEAN (1 Mac 5:4), the name of the ancestor of an Arabian tribe hostile to the Jews, or the name of the area (Bayan) to the southeast. from Hebron. In any case, the sons of V. were a snare and a stumbling block for the people of Israel, building ambushes for them on the roads, which is why Judas Maccabee, taking up arms against the sons of V., besieged their fortifications and burned their towers with all those who were in them (cf. Josephus, Antiquities XII, 8:1) SLAVE, glory. (Ps 75:2), noble, eminent, glorious. BEELIADA (lord, i.e. God is wise) (1 Chronicles 14:7), from the sons of David, born in Jerusalem, in 1 Chronicles 3:8 Eliada, in 2 Samuel 5:16 Eliada. BEELZEBUB (god of flies), glor. Baal (2 Kings 12:3, 6), an idol or deity of Ekron, who protected from flies. This deity was especially revered in Akron: no doubt, because here, as in general in low-lying coastal areas, there were especially many flies among various insects, which greatly annoyed the city residents. However, from Art. 2 it is clear that V. was considered not only a deity who protected from flies, but also the patron of medical science. So, Ahaziah, the king of Israel, sent to ask this idol about his recovery from a serious illness. Then V. became a contemptuously derogatory name among the Jews, and in the NT (Matthew 10:25, 12:24, 27; Mark 3:22; Luke 11:15, 18–19) it means the chief of evil spirits, the prince of demons, whom the Lord Himself calls “Satan.” BEELSHAR (2Ezra 5:8), from the leaders of Israel who came out of captivity with Zerubbabel; in 1Ezra 2:2 and Nehemiah 7:7 Bilshan. BEELTEHM (2Ezra 2:16, 25), from the Persian leaders who lived in Samaria. VEZEK (lightning, radiance; according to others: gold, precious metal), the name of two places in Palestine: (Judges 1:4–5), the seat of Adoni-Bezek in the inheritance of the tribe of Judah, inhabited by Canaanites and Perizzites; (1 Samuel 11:8), the place where Saul counted the army of Judah and Israel before marching into Gilead to liberate Jabez-Gilead; Eusebius mentions the names of localities, both lay 17 Roman miles (23 4/5 versts) from Shechem, on the road to Beth-San. Now probably Khirbet Ibzik. BEKTELEPH (Jude 2:21), a plain lying between Nineveh and Cilicia, three days' journey from Nineveh. GREAT SPEECH, glory. (1 Samuel 2:3), verbosity, many words. VELERECHESTVOVATI, glory. (Ps 53:14), slander, slander. BELIAL (worthless, worthless, untrue, destroyer), a word often found in Hebrew. (Deut. 13:14; Judges 19:22; 1 Sam. 1:16, etc.). In the NT - only in 2 Cor 6:15, in the form: Belial. In general, this word is attached to the Holy. writers to all depraved, wicked and evil people, but especially to Satan, as the main culprit of all wickedness and evil, the angel of destruction and death; the word belial in Psalm 40:9 (in glory: the word of lawlessness) means the sentence of death. That is why the question seems especially strong. Paul, addressed to the citizens of Corinth, which, as you know, was distinguished by licentiousness and ease of morals: what agreement is there between Christ and Belial? Or what is the complicity of the faithful with the infidel? GREAT SEA - see Mediterranean Sea. MAJESTIC, glorious. (Rom 1:30, 2 Tim 3:2), self-praising, proud. BELPHEME (Judph 7:3), an area lying to the southeast. from Dofaim. M.b., this area is identical to Velmen. In sir. reads Abel-Mechola. VELMEN (Judph 4:4) - see Balamon. VELSATTIM, glory. – see Abel (5). BENADAD (son of Adad or Hadad), a general title for the kings of Syria, as, for example, the name "Pharaoh" was a general title for the kings of Egypt. In the Bible, three kings of Syria, or Damascus, are mentioned under this name. ( 1 Kings 15:18, 20 ; 2 Chronicles 16:2, 4 ) Benhadad I (Benhadath), or Bir-Idra, king of Syria in the time of Asa, king of Judah, with whom the latter made an alliance against Baasha, king of Israel; (1 Kings 20:1 ff.; 22:1; 2 Kings 6:8 ff.; 8:7 ff.) Ben-hadad II, king of Syria, son of the previous one. He was a proud, boastful, treacherous, godless and hard-hearted king ( 1 Kings 20:10-12_. He declared war on Jehoram, the king of Israel, but the prophet Elisha explained V.’s intention to the king so timely and accurately that Poram was able to repel the attack ( 2 Kings 6:8-33). A few years later, during the siege of Samaria, the city was brought to the last extremes. The hungry women ate their own children. The Syrian troops under the leadership of V. II had already surrounded the city, but at night they imagined that they heard a strong noise of approaching troops. Assuming that the Israeli army was rushing to the aid of the city, the Syrians fled from the city walls in fear at dawn, scattering their food supplies, clothes, vessels, etc. The next year, V. II fell ill and sent his own. Hazael's servant to ask the prophet Elisha if he would recover? The prophet answered Hazael that the king might recover, but would die soon after that. The prophet also announced that Hazael would ascend the Syrian throne, but, being king, would do much harm to the children of Israel. The next day after this, Hazael personally killed V. and became king of Syria; ( 2 Kings 13:3 ) Benhadad III, king of Syria, son of Hazael; he suffered many defeats from Joash, king of Israel, and had to leave the whole country of Israel, which his father Hazael had conquered (2 Kings 13:25). (1Ezra 10:25), from the sons of Parosh, who had foreign wives; in 2Ezra 9:26 Benaiah, of the sons of Foros; (1Ezra 10:30), from the sons of Pahath-Moab, also married to foreigners. CROWN (1 Kings 7:41–42; 2 Chronicles 4:12–13), the upper part, or capital, of two pillars placed by Solomon at the porch of the church he built. Benjamin (son of the right hand, i.e. strength, happiness, by the grace of God), name of 5 persons: (Genesis 35:18, etc.), the youngest son of Jacob by Rachel. His mother died immediately after his birth near Bethlehem, on Jacob's way from Mesopotamia to the land of Canaan. In her death throes, she named him Benoni, which means son of my sorrow, but his father gave him another name - V., i.e. son of “My Right Hand.” V. brought much joy to his elderly father, and every reader of the Bible undoubtedly knows the special affection and love that Joseph showed him when his brothers brought V. with them to Egypt. Jacob, on his deathbed, predicted the fate of Benjamin and his tribe: Benjamin, the ravenous wolf, will eat the catch in the morning and divide the spoil in the evening (Gen. 49:27); this prediction was subsequently fully justified in the warlike inclinations of this tribe; ( 1 Chronicles 7:10 ), of the sons of Bilgan, a Benjamite; (1Ezra 10:32), son or descendant of Harim under Ezra, was married to a foreigner; ( Nehemiah 3:23 ), from those who repaired the wall of Jerusalem; (Nehemiah 12:34), of the rulers in Judah at the dedication of the wall of Jerusalem in the days of Nehemiah. THE TRIBE OF BENJAMIN (Judgment 5:14, 1 Samuel 9:21, etc.) had its destiny in the Promised Land between the tribes of Judah and Ephraim. When the ten tribes of Israel set aside, V. K. remained faithful to Judah and then became part of the kingdom of Judah (1 Kings 12:17–23), which, as is known, consisted of two tribes: Judah and Benjamin. Prophecies about the fate of V. K. are conveyed in Gen. 49:27 and Deut. 33:12 V.'s lot was small, but the soil was fertile and the climate healthy. The details of the military alliance and the campaign of the children of Israel against the said tribe, which was accompanied by a bloody war and almost completely destroyed it, were transferred to the Court 20. Some warriors from V.K. were famous for their art of throwing stones from a sling with their left hand (left-handed). Saul, the first king of the Jews, came from East Asia, and within its borders was Jerusalem. Ap. Paul also came from E.C. (Phil. 3:5). Benjamin's Gate - see Jerusalem. BENINU (our son) (Neh. 10:13), a Levite of those who set the seal to the obligation written by Ezra. VENO (1 Samuel 18:25), dowry; bride price from the groom; a gift for the bride from the father or relatives. THE WREATH of pride of the drunken Ephraimites (Isaiah 28:1, 3), this is the city of Samaria, beautifully crowning the hill on which it was built. VEON (house, dwelling) (Numbers 32:3), a city to the east. side of the Jordan, probably the same as Baal-Meon (v. 38), or Beth-Baal-Meon (Joshua 13:17); in Jeremiah 48:23 Beth Maon. VEOR (lamp, lamp), name of two persons: (Gen 36:32), father of Bela, one of the first kings of Idumea; (Numbers 22:5, etc.), father of the famous prophet. Valaam; in 2 Peter 2:15 Bozhar. BOAR (forest, wild boar) (Ps 79:44), a two-hoofed animal from the pachyderm breed, distinguished by strength and ferocity. New travelers report that there are a lot of wild boars in the North. Africa, Asia, partly on the banks of the Jordan and in the reeds of the Sea of ​​Tiberias. The psalmist's reference to the forest boar is explained by the fact that V. usually loosens the ground, looking for roots for food, and thus spoils the trees in the forests and greatly harms the cultivated soil. Since the Mohammedans abstain from eating pork (like the ancient Egyptians, Arabians and Phoenicians), wild boars, or boars, are found in large numbers in some parts of the Levant and are especially abundant in the thickets of the Tigris and Euphrates rivers. In Mesopotamia they are found in the closest proximity to various villages. FAITH mysteriously unites a person with Christ and through Him - as the Son of God by nature - makes the believer a child of God by grace, providing him with justification and salvation. According to St. Paul, faith is the substance of things hoped for and the assurance of things not seen... And without faith it is impossible to please God (Heb 11:1, 6), but good works must be inseparable from faith - otherwise faith without works is dead (James 2:20). The Necessity of Faith Cyril of Jerusalem explains this: “Not only among us, who bear the name of Christ, is faith revered as great, but also everything that is done in the world, even by people alien to the Church, is done by faith” (Catechetical Teaching 5). WILLOW (Lev 23:40), or WILLOW (Isa 44:4; Eze 17:5), is a well-known tree that grows in damp soil and near springs of water. The banks of the Jordan are still overshadowed by spreading V. or I., although not in such abundance as in biblical times. A beautiful species, known to us under the name I. weeping (salix babilónica), with drooping branches, is called Babylonian I.: it is this genus of I. that is mentioned in relation to the captive Israelites in Ps 137:2: they hung their harps on the willows in the middle of it (Babylon), since I. does not grow on the banks of the Euphrates, and in general this type of I. is brought to the East from China and Japan 200–250 years ago, it is assumed that the tree designated by this name was the Euphrates, or variegated, poplar (Populus euphratica (Oliv.), Populus diversifolia Schrenk), the leaves of which in the lower part of the crown are narrow and long, like those of I. (V.), but stand upright, like those of Australian eucalyptus; slightly higher they are ovoid, even higher they are jagged and similar to aspen. This tree, whose lower leaves resemble I., was found in Babylonia during the time of the captivity of the Jews there. In glory Lev 23:40 The branches of V. are called Agnov branches from the stream, in Russian, river willows. IN. used by the Israelites on the Feast of Tabernacles. – See Willow. CAMEL, common name in Hebrew. gamal indicates a hump like a hill (Isaiah 60:6, 66:20). A ruminant mammal, the meat of which Jews are forbidden to eat, because its hooves are not cloven (Lev 11:4; Deut 14:7). V., according to the inhabitants of the East and travelers, are “ships of Arabia”, “ships of the desert”. This animal was created by God specifically for carrying heavy loads. V. is usually 6–7 feet (about a fathom) in height, very intelligent and patient. At the end of its legs it has hard and elastic hooves that prevent its feet from sinking deeply into the sand. The Scriptures mostly talk about V. one-humped, or dromedaries (Camelus dromaderius), whose homeland is considered to be Arabia, from where they penetrated into Ancient Egypt (Exodus 9:3) and into Palestine - since the time of the patriarchs (Genesis 12:6; 13:1; 24:1–4, 10; 30:43; 32:13, 15; 33:17–18), but are generally common in Zap. Asia. The double-humped, or Bactrian (Camelus bactrianus), with two humps, between which there is a sort of saddle for carrying heavy loads, did not exist in Palestine, for it is common only in the Middle and East. Asia, although it was known to the Jews, for example, from the Assyrians, and probably, of course, in Jude 2:17. The dromedary, or one-humped V., is smaller and faster than the two-humped one. He is unpretentious in food and drink; The first thing for him is grass, leaves or needles of thorny bushes, which, thanks to his long neck, he plucks as he walks through the desert; he can remain without drinking for 4–14 or more days, which depends on the special structure of his stomach. V., when a weight is placed on his hump (Isaiah 30:6), usually kneels and during the loading he often lets out a cry of anger and impatience. But his endurance is unparalleled: day after day he moves tirelessly forward until his master reaches the goal of the journey. Chains, buckles, bells and harnesses were sometimes attached to V.'s neck, as decoration or as an ordinary harness with plaques in the form of holes (Judges 8:21, 26; Isaiah 3:18). Camel meat and milk are used for food (as were the Jews before Moses; cf. Gen. 32:15), and the wool from its skin, which is shorter and softer than that of other animals similar to it, is used to make coarse cloth for clothing (Matthew 3:4). And when the materials were made from the best (soft) part of the wool, they were used to make very rich and luxurious clothes. The lowest grade of camel wool was used to make coarse cloth to cover the tents and outerwear of shepherds and camel drivers. According to travelers, real dervishes wear clothes made of this cloth and are girded with a leather belt. We know that John the Baptist's clothing was made of camel's hair of the lowest grade, and in the Gospel it is contrasted with soft and luxurious clothing (Matthew 11:8; Luke 7:25). Sandals, belts, bags, furs, satchels are made from camel skin, and the dung is used for fuel. The usual lifespan of V. is 30–50 years. V. has been especially common in the East since the most ancient times of the world, appearing in the service of man as a domestic animal. Behold, says Genesis 37:25, a caravan of Ishmaelites is coming from Gilead (in Egypt), and their camels are carrying styrax, balm and incense. The Queen of Sheba came to Jerusalem to listen to Solomon, her camels were loaded with spices and a great abundance of gold (1 Kings 10:2). V.'s herds were considered proof of great wealth. Job had 3 thousand V. (Job 1:3). The Jews, in general, had little V., although they valued them, which is why they took 435 heads with them from Babylonian captivity to Palestine (1Ezra 2:67; Nehemiah 7:69). But V. was rich in the nomadic tribes in the deserts bordering Palestine. For example, the Midianites and Amalekites of B. had no number... like the sand on the seashore (Judg. 7:12), and these B. contributed to the devastation of Palestine (Judg. 6:5), eating cereals and devouring branches, sometimes being used to transport military loads after the troops (Judg. 2:17) and directly as war animals, instead of horses (Judg. 8:21; 1 Samuel 30:17). David had a special guard to supervise V., the Ishmaelite Obil (1 Chronicles 27:30), which indicates the relatively low prevalence of V. in Palestine, if there was no experienced person among the Jews to supervise them. Messengers were often sent to East with letters from kings - especially when they had to travel through large deserts (2 Chronicles 30:6; Esther 3:13-15), as is sometimes done to this day in the East. Camel milk is one of the essential food products. In Genesis 32:15 we read that Jacob sent as a gift to Esau, among other livestock, thirty milking camels with their foals. Dairy camels are highly valued by the Arabs. According to Pliny in his Natural History, this animal gives milk for a very long time. According to an Arabic proverb, “Job’s animal (i.e. the camel) is living proof of God’s mercy towards man.” In Scripture, the word V. is sometimes used in an allegorical sense about people, although not often, due to the low prevalence of this animal in Palestine. Yes, prophet. Isaiah, depicting the glorious kingdom of the Messiah after the conversion of the Gentiles, says: many camels will cover you - dromedaries from Midian and Ephah (Isaiah 60:6). The expression Matthew 19:24 for a camel to pass through the eye of a needle (by which some mean narrow mountain gorges, where it is difficult for a wide and clumsy V., especially laden, to pass) was used by the ancients as a proverb expressing a special, insurmountable difficulty for a person. Another expression: straining out a gnat and swallowing a camel (Matthew 23:24) - indicates people who are busy with trifles and consider this to be all important, and because of them they neglect the most important requirements of the Law, the fulfillment of which is obligatory for everyone. Stretch a cord, determine the place (for example, in Lamentations 2:8 - the place of destruction) with the precision with which an architect determines the location of a building (cf. 2 Kings 21:13). VERENIKA (bringing victory), glory. Vernicia (Acts 25:13, 23; 26:30), daughter of Agrippa I and sister of Agrippa II, kings of the Jews. Her first husband was her uncle, Herod, king of Chalcids (died in 48 A.D.), the second was King Polemon of Cilicia, but she soon divorced, although for the sake of this marriage he was circumcised. Then she was in connection with Titus, who, however, upon his accession to the throne (probably in 63) abandoned her. She is also strongly suspected of cohabiting with her brother. This depraved woman, together with Agrippa II, listened to the apostle’s defensive speech in a solemn atmosphere. Paul before Festus in Caesarea. VERESK, glory. divyamirika (Jer 17:6), a wild plant native to the steppes and deserts. In some eastern countries it is used as fuel, and also for stuffing mattresses, like our straw bast, and also for the roofs of houses. But in Jeremiah, of course, tamarisk itself is a shrub that grows mainly in swampy places, why for it to be transplanted into the desert (into dry land, on a salt marsh) means to be condemned to destruction, which the prophet predicts for a person who has abandoned the Lord and relies on man and idols. BERECHIA (blessed by Jehovah), name of three persons: ( 1 Chronicles 15:17 ), father of the famous singer Asaph, under David; (1 Chronicles 15:23), from the doorkeepers at the Ark of the Covenant, when it was carried into the tabernacle in Jerusalem; (Nehemiah 6:18), father of Meshullam, whose daughter was married to Johanan, son of Tobiah the Ammonite. BEREA (1 Mac 9:4), a place near Jerusalem, where Bacchides and Alcimus, Syrian commanders, stood with the army before the last battle with Judas Maccabee, who was killed here. BERZELLIUS (made of iron, iron, stern), name of three persons: ( 2 Samuel 21:8 ), originally from Meholah; the father of Adriel, whose five sons by Michal the daughter of Saul were delivered by David into the hands of the Gibeonites and hanged by them; (1Ezra 2:61; Nehemiah 7:63), a priest who took a wife from the daughters of V. the Gileadite and called himself by his name; (2 Samuel 17:27; 19:31 ff.; 1 Kings 2:7), a wealthy Gileadite from Roglim, a close friend of David during his flight from the rebel Absalom. When, after the suppression of the rebellion, David returned to Jerusalem, V. accompanied him along with others beyond the Jordan itself. The grateful king invited the elder to go with him to Jerusalem and spend the rest of his days at court. V. rejected the king's gracious invitation, citing his advanced age and senile infirmities, but his son, Kimgam, went with David instead of his father. The conversation that David and V. had between themselves on this occasion is, without a doubt, one of the most touching on the pages of biblical history (2 Samuel 19:31–39). Before his death, David took care of V.'s sons, entrusting them to the special care of Solomon (1 Kings 2:7) and even making them members of his royal family. VERIGI, glory. (Mk 5:3; Acts 21:33; 28:20; 2 Tim 1:16) chains, bonds. BERIAH (Numbers 26:44) - see Beriah. VERIA (Acts 17:10, 13; 20:4), now Verria (in Turkish Caraferia), a Macedonian city 80 versts. (via Pella) to the west. from Thessaloniki, near Mount Olympus to the north. (Pinda). Residents of V. listened with zeal to the sermon of the apostle. Paul, who converted many Jews and pagans to Christ. The ap retired there. Paul from Thessalonica and from here, persecuted by enemies, left for Athens. Sosipater, who accompanied St. Paul to Troas, also belonged to the number of Berean Christians (Acts 20:4). To this day there is a significant number of inhabitants, mainly Turks and Greeks, who sell rice, fruits, marble and have silk factories. VERNIKIA, glory. ( Acts 25:13, 23 ) - see Bernice. VERT, glory. (John 19:41), garden. VERTOGRAD, glory. (Luke 13:19; John 18:1, 26), VERTOGRADAR, glory. (John 20:15), gardener. THE TOP OF THE CUT OUT (Num. 21:20), THE TOP OF THE ISTESANAGO (Num. 23:14), glor.; in Russian in both cases: the top of Mount Pisgah. UPPER AND LOWER PONDS - see Ponds. UPPER COSTUME - see Underdir. WEIGHT, SCALES (Lev 19:35–36, etc.). In ancient times, gold and silver were bought and sold in the East, so those involved in trade usually carried with them a pair of scales and various weights, consisting of stones of various sizes and stored in special bags tied to the merchant’s belt. Self-interested merchants carried two scales with them: one lighter for selling, and another heavier for buying. Isn’t this the circumstance that the prophet points to? Micah, saying: Can I be clean with unfaithful scales and deceptive weights in my bag? (Micah 6:11). One might think that in addition to scales, Scripture also mentions a steel balance (Proverbs 16:11; Isaiah 40:12). Scales, bowls and weights received religious consecration from the Jews; The priests were obliged to watch over their loyalty. The smallest unit of weight among the Jews was the hera, equal to the weight of 16–17 barley grains. Twenty geras constituted the sacred shekel (Exodus 30:13; Lev 27:25, etc.). Half a shekel was called beka (Genesis 24:22). Three thousand shekels constituted a talent, or kikkar (Ex 25:39; 2 Sam 12:30). Mina is mentioned for the first time in 1 Kings 10:17 and then in Ezekiel 45:12; was equal (according to 1 Kings 10:17 and 2 Chronicles 9:16) to one hundred shekels (according to Ezekiel 45:12, 1 mina = 60 shekels), constituting the 30th part of a talent. The pound mentioned in John 12:3 was Roman. The Hebrew shekel weighed almost four spools (3.83–3.99), and the talent almost 3 poods (119.37 lb.) BESAI (Neh. 7:52), of the Nethinites, his sons returned with Zerubbabel from Babylon after the captivity; in 1Ezra 2:49 Besai; in 2Ezd 5:31 Vasfai. BEZELEL, BEZELIEL (son of the overshadowing or protection of God), the name of two persons: (Ex 31:2 f.; 35:30, etc.) Bezalel, son of Uriah, son of Opa (Hur) (in 1 Chr. 2:20 Bezalel); in the days of Moses, a famous artist, filled with the Spirit of God, wisdom, understanding, knowledge and all art (Exodus 31:3); he, together with Aholiab, was entrusted, at the command of God, with the construction of the tabernacle with all its accessories; ( 1Ezra 10:30 ) Bezalel, of the sons of Pahath-Moab, married to foreign women; in 2Ezra 9:31 Sesphil, one of the sons of Addi. SPRING, glory. (Joshua 19:33) - see Tzaanim. BETANI (Judph 1:9), an area south of Jerusalem, between it and Kadesh, apparently identical with Eusebius' Bethany, 2 Roman miles (about 3 versts) from the oak of Abraham and 4 Roman miles (5 3/5 versts) from Hebron. She is also mistaken for Beth-anoth (Joshua 15:59). BRANCH (Ps. 103:12, etc.), a word often used by the priest. writers in an allegorical sense, also serves as one of the names of the Messiah (Isa. 11:1). The descendants of Jesse are represented in the form of a tree deeply rooted in the earth; the origin of Christ from the seed of David in its greatness and superiority over the entire house of David is allegorically expressed by the word B. The despised branch in the words of the prophet Isaiah (Isaiah 14:19) denotes a large branch on which the villain was hanged and which was usually cut down and thrown along with the corpse of the hanged man into a ditch or pit. Prophet's expression Ezekiel about the Jews, behold, they bring branches to their noses (Ezekiel 8:17), probably denotes some mystical rite of idolatry, known at one time in the East. Those who believe in Christ are called His B. I am the vine, says the Lord, and you are the branches (John 15:5). WIND. In Palestine, as a coastal land, surrounded on one side by the sea and on the other by high mountains, the Israelis at all times distinguished - corresponding to the four cardinal points - four main winds (Jer 49:36; Dan 7:2), which is why the expression four winds often means the same thing as “four cardinal points” ( Dan 8:8; Zech 2:6; Matt 24:31, etc.). These V. a) zap. and southwest, b) north. and north-west, c) east, d) south. and southeast (Ex 10:19; Proverbs 25:23; Ps 77:26; Luke 12:55). All these winds blow periodically at the end of October; in early November in Palestine the southwest begins. and zap. V. (especially developing in November-February), which bring early rains, heralded by clouds from the west. (Luke 12:54), continue throughout the rainy season and cause the late rains, which is why the Arabs call them “fathers of rain.” In winter, these winds often blow with great force and bring with them rain and hail. From March to July, sirocco predominates, from the Arabic “sarkiya”, i.e. eastern B - dry, hot, with clouds of dust from the deserts where it occurs. In the Bible, this region is called eastern (Eze 17:10, 19:12), desert (Jer 13:24) and only once southern (Luke 12:55), depicted as a scourge of nature and man, an instrument of God’s wrath; it is accompanied by scorching heat (Ps 10:6; Luke 12:55), dries up plants (Eze 17:10, 19:12) and springs (Hosea 13:15), spreads desert dust (Jer 13:24), and produces destructive actions on land (Job 1:19) and on the seas (Ps 47:8; Eze 27:26). In Jonah 4:8, apparently, one should understand the sirocco, from which, perhaps, the army of Sennacherib perished, so I will send a spirit into him (Sennacherib), - this is what the priest says about this. historian on behalf of the Lord of hosts (2 Kings 19:7). Such is the sirocco in Palestine today. In the remaining months - from June to November - sowing prevails. and especially the north-west. B., which bring with them coolness and moderate the summer heat (cf. Song 4:16), they blow during the day - from 8–9 a.m. until 10 a.m. evenings. In some biblical passages (eg Psalm 102:16, the wind passes over it [the wildflower] and is not there). V. is credited with a special power that promotes rapid fading. Stormy, gusty waves, dangerous for ships and sailors, often occur in Palestine on Lake Gennesaret (Matthew 8:24; Mark 4:37; Luke 8:23, John 6:18). The use of the word “wind” in an allegorical meaning is very extensive: the east wind was considered a symbol of lies and deception (Job 15:2; Hosea 12:1), an expression of the devastating effects of war (Jer 18:17) and especially an expression of the wrath of God (Isaiah 27:8). V. also serves as a symbol of speed (Ps 103:3) and fleetingness (Job 7:7); finally, it is repeatedly cited in Scripture as evidence of the creative power of God (Eccl. 11:4-5) and as an instrument through which the action of the Holy Spirit is manifested (John 3:8; Acts 2:2). BETILUAH (the house of Jehovah or the house of ascension), a city mentioned only in the Book of Judith (Judith 4:6, 6:10, etc.) was located in the tribe of Manasseh, in the Hill Country, south of Dophaim, opposite the plain of Esdraelon (Judith 6:11–12; 7:1, 3–4). Under the city there were two springs from which the inhabitants used water (Judith 6:11; 7:7). The Assyrian military leader Holofernes subjected this city, standing on a mountain and quite fortified, to a long siege, having captured the springs and hoping with thirst to force the inhabitants to surrender, but the courage of Judith, who managed to kill Holofernes, saved them from the threatened danger. The exact location of the city is still unknown. VETIRUS (2Ezra 5:17), it is difficult to decide whether this is the name of a person or the name of a place. BETHOLI (2Ezra 5:21), a locality or city apparently identical with Bethel - see Bethel, Ai. BETOMESPHEM (Jude 4:6), BETOMESPHEM (Jude 15:4), a city in the tribe of Manasseh on the plain of Ezdrilon near Dophaim and Bethulia; in terms of its important location, it was little inferior to the city of Vetylue. BETHONIM (pistachio nuts) (Joshua 13:26), a city in the tribe of Gad, mentioned along with Ramath Mitzpah. They think that these are the current ruins of Batnekh, located 5.5 versts to the southwest. from the village of es Salt. BEPHARA (2 Samuel 15:24), the area from which the Ark of the Covenant was taken for David during his flight from Jerusalem on the occasion of the rebellion of Absalom. BETHASMON (2Ezra 5:18), from the cities of Israel; in 1Ezra 2:24 Azmabeth; in Nehemiah 7:28 Beth-Azmaveth. BETHBASH (1Mac 9:62, 64), a city or village in the desert, probably the Jordanian, near Jericho, served as a refuge for Jonathan and Simon Maccabees when they were attacked by the Syrian general Bacchides. In I. Flavius ​​(Antiquities XIII, 1, 5) this village is called Vifalaga; now, apparently, Qasr-Hajle, near Jericho. BETHEL (house of God) (Gen. 28:19), a place near the city of Luz, where Jacob, fleeing the wrath of his brother Esau by fleeing to Mesopotamia, had a vision of a mysterious ladder ascending to heaven. As a result, he named this place and the nearby city V., i.e. house of God. At W., while Jacob was there, Deborah, Rebekah's nurse, died and was buried under an oak tree below W. (Gen. 35:8). It was located to the east. from the road going from Shechem to Jerusalem (according to Blessed Jerome, 17 versts from it), almost at an equal distance from both cities. V. was the capital of one of the Canaanite kings, and the Ephraimites, who received it during the division of the Promised Land, were not able to take possession of it if they had not taken advantage of the assistance of one of the inhabitants (Judges 1:22–23). The Ark of the Covenant remained in Britain for a long time; here, after the division of the kingdom into Judah and Israel, Jeroboam placed one of the golden calves (1 Kings 12:28, 32–33); probably as a result of this, the prophet. Hosea calls V. Beth-aven (Hosea 4:15; 5 8, 10:5), i.e. house of idolatry. Then V. fell under the rule of the kingdom of Judah: Josiah destroyed the altars of the pagan gods and burned human bones taken from the graves on them. In view of the above, the expression to go to Bethel (Amos 4:4) indicated idolatry. In V. the prophet once judged. Samuel (1 Samuel 7:15–16). After the Babylonian captivity the city was still inhabited by returning Jews, and during the Maccabean period it was fortified by Bacchides the Syrian (1 Mac 9:50). The NT does not mention V., but he still existed. Nowadays these are ruins known as Beitin. “Bethel now,” writes A. S. Norov, “is nothing more than a shepherd’s camp on heaps of ruins; there is not a single hut here, only in the semicircular niche of the altar of the ancient remains of a Christian church, half-naked and hungry Arab shepherds find shelter and protection.” BETHIR (Joshua 15:59), city of the tribe of Judah; now there is a small dirty village, however, with a beautiful spring and gardens, to the southwest. from Jerusalem. Bethlomon (2Ezra 5:17), one of the cities of Israel; in 1Ezra 2:21 and Nehemiah 7:26 Bethlehem. BETHOR (1 Samuel 14:47) probably refers to some tribe or people (neighboring Israel) with which Saul waged successful wars. BETHORON (Joshua 10:10–11; 1 Kings 13:18), BETHORON (1 Kings 9:17) (house of pits or caves), the name of two cities of the tribe of Ephraim, namely the upper and lower ones, lying at a distance of 15–18 versts to the north-west. from Jerusalem and formerly belonged to the Levites. Obviously, one of them was on the mountain, and the other was in the Lower East valley (Bephoron) and was fortified by Solomon (1 Kings 9:17). Here Joshua won a famous victory over the five kings of the Amorites (Joshua 10:1–15); here Judas Maccabee won a great victory over the Syrian military leader Siron (1 Mac 3:16–24). Currently, these are the Arab villages of Beit Ur el-Takhta (i.e. lower) and Beit Ur el-Foka (upper), 17.5 versts from Jerusalem on the road from Nikopol to Jerusalem. BETH-PALET (Joshua 15:27), BETH-PALET (Neh. 11:26) (house of refuge), a city in the south of the tribe of Judah. Probably from this city came Herez, a Paltite, one of the bravest warriors of David (2 Samuel 23:26). The ruins of the city have not yet been found, but the area is approximately determined near the cities of Molad and Beersheba, for in Neh. 11:26-27 we read about the sons of Judah living in Yeshua, in Molad and in B.P., in Hatzar-Shual, in Beersheba. BETHSAMIS (house of the sun), the most ancient form of idolatry, which left traces in this and similar names. The Bible mentions at least three different cities with this name: (Joshua 19 38, slav. Thasmus, Judgment 1:33), from the time of Joshua belonged to the tribe of Naphtali; (Joshua 19:22), apparently belonged to the tribe of Issachar; (1 Kings 6:9 ff.; 2 Kings 14:11, 13), city of the tribe of Judah, on the border with the tribe of Dan; currently called Ain Shems. The Ark of the Covenant was sent here by the Philistines, and here many inhabitants (50,070 people), who looked into it out of simple curiosity, were struck by the Lord (1 Samuel 6:19–20). This city is also remarkable for the battle that took place between Israel and Judah in the days of kings Amaziah and Joash, when the Jews were defeated and king Amaziah was taken captive (2 Kings 14:11–13). – See also Bethsamis. BETHSACHAR (1 Mac 6:32–33), city of the tribe of Judah; these are now the ruins of Beit Zacharieh, with various tombs and cisterns, almost halfway between Jerusalem and Hebron. BETHUL (1 Chronicles 4:30), BETHUL (Joshua 19:4), from the cities of the south. part of the tribe of Judah is probably identical with Bethel, from where David sent gifts to various persons after he took possession of Ziklag (1 Samuel 30:27). BEPHOR (house of the lambs) (1 Samuel 7:11), a city of the tribe of Judah, on the Philistine border. It seems to have been a Philistine fortress located at some distance from Mizpah. In or near V., Samuel placed the stone of Eben-Ezer (i.e., the stone of help) in memory of the victory won by the Israelites over the Philistines. EVENING SACRIFICE (Ps 140 2) – see Sacrifice. LOVE SUPPER (Jude 1:12; 1 Cor 11:20 ff.; 2 Pet 2:13 according to the Vatican List; Acts 2:46 and, perhaps, 20:7), a public table, or meal, prepared in the primacy of the Church from the voluntary offerings of believers. In ancient times, it was usually arranged in connection with the sacrament of the Eucharist, but then they were separated (Tertullian. Apology, 39). Dishes for V. l. were previously consecrated. They usually consisted of vegetables, fish, meat and flour dishes; wine was also not excluded from offerings. V. l. usually opened with prayer and washing of hands, during which psalms and other sacred songs were sung, passages from the Holy Scriptures were read and explained. Scripture, and upon completion, a money collection was made for the poor, widows, orphans and other unfortunates. Everything ended with prayer and brotherly kissing. Obvious sinners and those who have undergone public repentance, as well as those announced to participate in V. l. were not allowed. In the ancient Church of V. l. were very common, especially in Jerusalem, Troas, Corinth, etc. See Sokolov P.N. Agapas, or suppers of love, in the ancient Christian world. Sergiev Posad, 1906. Samartsev S. E. Christian agapes, or suppers of love, in the apostolic age // Faith and Reason. Kharkov, 1915, No. 5, THE MYSTERY SUPPER (John 13:2, 4; 1 Cor 11:20), a supper celebrated by the Lord in Jerusalem before His suffering, at which He instituted the sacrament of Communion. In Scripture it is called the Lord's Supper (1 Cor 11:20), the Lord's Table (1 Cor 10:21), the communion of the Body and Blood of Christ (v. 16), the breaking of bread (Acts 2:42). In the primal Church it was given the name Eucharist. The establishment of the sacrament of Communion was preceded by: the Lord washing the feet of His disciples (John 13:1–20), the indication (and removal) of the traitor (John 13:21–32), and then the establishment of the sacrament itself followed. – See Communion and Last Supper. ETERNITY, ETERNAL LIFE, LIFE OF THE FUTURE CENTURY, life that will happen after the resurrection of the dead and the general judgment of God. For believers who love God and do good, it will be so blessed that now we cannot imagine this bliss (cf. 1 John 3:2), and unbelievers and lawless people will be given over to eternal death or, in other words, to eternal torment along with the devil (Matt 25:41-46; Mark 9:47-48; Rev 20:15, etc.). HANGING ON A TREE (Deut. 21:22–23), apparently, served more as a sign of disgrace and dishonor for executed criminals than as the punishment that it is among modern peoples. This execution testifies that the criminal is cursed by God and is, as it were, an abomination in His sight, for it is written: cursed is everyone who hangs on a tree (Gal. 3:13, cf. Deut. 21:23). However, this curse, which lies on all of us as violators of the Law of God, Christ the Savior bore with His body on the tree (1 Peter 2:24), becoming a curse for us (Gal 3:13). BROADCASTING, glory. (Deuteronomy 32:2), a short expressive saying; the oracle's answer, a witty answer. WINDOW (1 Kings 19:12), in the physical sense, means a quiet breath of wind. The Lord appeared to the prophet. Elijah after the earthquake and fire in the breath of a quiet wind. In Scripture it is likened to the beneficial - calming and pacifying, revitalizing and reviving - saving effect of God's grace on human hearts. LOAN, thank you. (1 Tim 5:4), mutually, in turn; alternately. RECOVERY, glory. (Acts 15:7, 23:29, 25:20, 26:3), reasoning; debate, controversial opinion, question. (2Ezra 5:13), his sons (descendants) returned from captivity with Zerubbabel; in 1Ezra 2:11 Bebai; in Nehemiah 7:16 Bevai; ( 2 Ezra 8:37 ), his son Zechariah, from the descendants of Babi, was among the persons who returned from captivity with Ezra; in 1Ez 8:11 Bevai. VIVAYA (Judph 15:4), a locality mentioned among the cities and regions of Judea, where ambassadors were sent from Bethulia with the news of the death of Holofernes; they think that she was in the north. parts of Palestine. VISION (Numbers 24:4), in ancient times it pleased the Lord to reveal and communicate His will to the believers in the so-called. V., who were either at night in an ordinary dream, or during the day. The most remarkable V. mentioned in Scripture are the following: Abraham (Genesis 15:1), Jacob (Genesis 46:2), Moses (Exodus 3:2ff.), Samuel (1 Samuel 3:2ff.), Nathan (2 Samuel 7:4-17), Eliphaz (Job 4:12, 16), Isaiah (Isaiah 6:1ff.), Ezekiel (Ezekiel 1:4–14), Nebuchadnezzar (Dan 2:28 ff.), Daniel (Dan 2:19; ch. 7, 8, 10), Amos (Amos 7:1–9), Joseph the Betrothed (Matt 1:20–23), priest Zechariah (Luke 1:11 ff.), apostle. Paul (Acts 9:3ff.), Ananias (Acts 9:10ff.), Cornelius (Acts 10:3–6), ap. Peter (Acts 9:9–16), ap. John the Theologian-Seer of Mysteries (Rev 1:10–12). VIZETHA (place of olive trees) (1 Mac 7:19), according to Josephus, a village believed to be near the Mount of Olives to the north. from Jerusalem. BISIOTHEA (Joshua 15:28), a city in the south of the tribe of Judah, adjacent to Idumea. BIL (Isa 46:1; Jer 50:2; 51:44; Dan 14:14–22), or Bel, the name of the supreme deity revered in Babylon as the god of the sun and light. According to the wedge-shaped inscriptions, two Belas were distinguished, of which in the Holy Scriptures of course the second, the son of the first. In honor of V., one of the most magnificent churches was built in Babylon in the form of a high quadrangular tower of eight towers, erected one on top of the other. According to the latest research, it is assumed that this building also served as an astronomical observatory for the ancient Chaldeans, and its eight floors were adapted for observing the sun, moon and various planets. The golden image of V. was in the lower tier, and in the uppermost tier there was a bed and a golden table, on which the priests of the church put various food for him every day, but ate it themselves, which deception was discovered and exposed by the prophet. Daniel. In Isaiah 46:1 V. stands together with the name Nebo, and in Jeremiah 50:2 - with the name Merodach (Marduk); Nebo and Merodach were also considered Babylonian deities. VILGA (dawn, joy, good mood), name of two persons: (1 Chronicles 24:14), the leader of the 15th order of priests to serve in the church of God in the time of David; (Nehemiah 12:5), from the priests who returned from captivity with Zerubbabel and pledged, together with others, to be faithful to God and His Law and not to enter into family ties with foreigners. BILGI (dawn, joy) (Neh. 10:8), from the priests who, in the days of Ezra and Nehemiah, pledged to be faithful to God and His law and not to enter into family ties with foreigners. BILDAD (son of dispute: or from Bel-Adad - the tribal deity of the Edomites), slav. Baldad (Job 2:11; 8:1; 18:1; 25:1), one of Job's three friends, a Sachaean, i.e. belonging to one Arabian tribe, descended from Shuah, the son of Abraham from Keturah (Gen. 25:2); in glory Job 42:17 he is the son of Amnon of Chebar, the ruler of Sabhae. V. came with other friends to visit the long-suffering Job, but instead of consoling him, he only intensified his spiritual grief with his words, attributing all his misfortunes to God’s justice for the sins of Job and his children, accusing him of impatience and calculating in detail the disasters for sinners, to whom he counts Job, proving that no one can be considered pure before God. BILEM (2Ezra 2:16), a Persian dignitary from the members of the council in Cole-Syria and Phenicia, who in a letter presented to Artaxerxes, king of Persia, the danger from the renewal of the apostate and treacherous city of Jerusalem (2Ezra 2:18) As a result of this letter, the restoration of Jerusalem, by order of Artaxerxes, was suspended until the second year of the reign of Darius, king of Persia (v. 31); in 1Ezra 4:7 Bishlam. FORK (Exodus 27:3; 1 Samuel 2:13–14), the ancient Israelites used three-pronged forks to remove pieces of meat from a cauldron or pot, to turn meat in a frying pan, etc. Between the vessels of the sacrificial altar, the Jews used copper wires for this purpose (Exodus 27:3). In addition to pitchforks, the Bible also mentions pitchforks, which were used during field work (1 Samuel 13:21). The dining rooms of V., as at present among the eastern peoples, were not at all known to the ancient Jews, because when eating food they used their fingers directly. WINE, thank you. ( Psalm 140:4 ), an apology. VINARSK, glory. ( Gen 40:1 ) – see Cupbearer. VINARY, glory. (Luke 13:7), vinedresser, planter, grape breeder. VINNICHIYE, slav., grape branch, brush. VINNICHINA, glory. (Numbers 6:4), vine, vineyard. BINNUI (building) (1 Ezra 8:33), the father of Noadiah, one of the Levites, to whom, under Ezra, the weight of gold, silver and vessels donated by the Persian king and others for the house of God were handed over; in 2Ez 8:62 Savannah, the father of Moeth. WINE (Genesis 14:18; 19:32; 27:25; Isaiah 5:11; John 2:3, 9, etc.), GRAPES, VINEYARD, or VINEYARD (Numbers 16:14; Isaiah 7:23; Ezekiel 28:26, etc.). The grapevine (Vitis L.) is a genus of the Vinogradov family, which now numbers up to 28 species, of which the most famous and important is the common grapevine - Vitis vinifera L. The first time about grapes and grapevine is mentioned in the history of the patriarch Noah (Gen. 9:20), from which it is concluded that the cultivation of grapes was unknown before the flood. Already in primitive times the culture of the grape appears to have reached some degree of development in Egypt. Assyria and Babylon, although Transcaucasia and the countries surrounding the east are considered the homeland of the grapevine. Mediterranean coast. In the stories about Melchizedek, who brought bread and V. to meet Abraham (Gen. 14:18); about Lot, who was given water to drink by his daughters (Gen. 19:32–35); about the aged Isaac, to whom his sons, Jacob and Esau, offered bread, game and vegetables for food (Gen. 27:25); in the prophecy of the dying Jacob (Gen. 49:12) and in Book. Job (Job 1:18), we find in the Bible the earliest indications of V. as a common drink (Proverbs 23:30–32; Isaiah 5:11). Growing grapes and caring for them was even included in the legislation of Moses (Lev 19:25; Deut 20:6; Lev 19:10; Deut 24:21; Ex 22:5, etc.). In Canaan, the Jews, who knew the use of grapes already in Egypt (Num. 20:5; Gen. 40:9–11; Ps. 77:47), found an ancient grape culture (Num. 13:24) and tried to maintain and develop it. Vineyards were planted in valleys (Num 13:24, 33:9; Isa 16:8–10; Jer 48:32; Eze 17:5–8; Song 1:16), on mountains and steep cliffs (Jer 31:5), where it was sometimes necessary to build terraces with walls to stabilize the soil (Isa 5:1; Mic 1:6). The methods of planting grapevines varied, but the most common was through layering. They usually grew quickly and thickly, like fig trees. That is why the parable expression to sit under one’s vine and under one’s fig tree (Micah 4:4) serves as a designation of domestic peace and tranquility. Vineyards treated in this way were located in Hebron and produced clusters of grapes sometimes weighing 10 pounds. The Jewish spies carried one bunch of grapes together on a pole because of its weight. And nowadays in Palestine you can see bunches of grapes weighing 12 pounds, the berries of which resemble plums. Often there were vines climbing up the sides and inside the house. Vineyards were surrounded by a fence or wall (Num 22:24; Prov 24:31; Eccl 10:8; Song 2:15; Is 5:5; 22:5; Jer 12:9–10; 49:9; Nahum 3:17; Mt 21:33) for protection from predatory animals (foxes and jackals), which they often attacked were exposed. Huts (Isaiah 1:8) and watchtowers or pillars (Isaiah 5:2; Matt 21:33) were also built in the vineyards for watchmen (Song 1:5; 8:11) and vinedressers. The Jews cared as much about the vineyards as they did about their fields. The vineyards of the valleys of Sorek, Engedi (Song 1:13), Eshhol (Numbers 13:24, 32:9), Heshbon (Isa 16:8–10) and Sevam (Jer 48:32) were considered especially valuable for the quality of berries. Prophet Isaiah predicts the invasion of the Assyrians: and in that day there will be thorns and thorn bushes in every place where there grew a thousand vines for a thousand pieces of silver (Isaiah 7:23); imagining the coming disasters, he depicts them like this: the grape juice is crying, the vine is hurting; all who are glad in heart sigh (Isaiah 24:7). Prophet Zechariah exclaims about the coming prosperity of the Jewish people: the sowing will be in peace, the vine will give its fruit (Zechariah 8:12). The method of cultivating the vineyards was very simple: once or twice a year they were plowed to soften the soil and clear it of weeds, and the stones were thrown away and the shoots of the vine were given the proper direction (Isaiah 5:2). Vinedressers and vineyard keepers formed a special class of workers (2 Kings 25:12). In early spring, when the vines blossomed and filled the air with their aroma, the vineyards served as a favorite place for walking (Song 2:13; 6:11; 7:13). Typically, the grape harvest began in the fall, after the harvest and threshing of grain, from mid-September, and lasted for two months (Lev 26:5; Am 9:43), but ripe grapes can be found in Palestine even in June and July. The harvested bunches of grapes were thrown into a grindstone or a vice located in each vineyard to squeeze the juice from the vines. Although trampling grapes in a winepress is a rather hard and unclean job, since grape juice, which in Palestine is mostly red, splashes all over the clothes, nevertheless, the time of gathering grapes in Palestine was as cheerful and joyful as the time of harvest (Judges 9:27; 9:13). Songs were sung, music was played, and from time to time those trampling in the winepress uttered joyful cries (Jeremiah 25:30; 48:32–33). Grape juice, squeezed out in a winepress, was partly used immediately as a drink and boiled to obtain syrup or honey (Ezekiel 27:17), but most of all it was poured into new skins (bags made of animal skin) or into other vessels, usually stored in holes dug in the ground or in special storerooms. V. poured into vessels first boils, as if from intense heat, so that perfectly prepared wineskins and vessels sometimes burst from intense fermentation (Matthew 9:17). To improve the wine, which had already fermented enough, the Jews poured it from one skin to another (Jeremiah 48:11) and sometimes seasoned it with various incense. Fragrant V. (Song 7:3) was usually used during feasts and was distinguished by its special strength. Raisins were made from dried grapes (1 Samuel 25:18; 30:12; 2 Kings 16:1; 1 Chronicles 12:40), and are now produced in large quantities in Syria (especially in Damascus), and raisins were again used to make a special sweet wine (cf. Acts 2:13). Winemaking in ancient times was widespread throughout Palestine, but at present it has almost disappeared in many places and does not constitute a significant industry, although to this day many grapes are brought daily from the outskirts of Jerusalem and other cities, especially from Hebron. V., from the vineyards growing on the mountains of Lebanon, enjoys great and well-deserved fame, which it had in ancient times (Hosea 14:8) along with Helbone, which was the table wine of the Persian kings (Ezek 27:18). Regarding the effect of V. on the human body, the Scriptures assimilate to him: shining eyes (Gen. 49:12), an unbridled tongue (cf. Proverbs 20:1), agitation of the spirit (see Proverbs 31:6), loss of mind (see Hos. 4:11), perverse judgment (Proverbs 31:4-5) and illnesses (Hos. 7:5). V. constituted, according to the Law of Moses, part of the daily sacrifice (Exodus 29:40), was used when sacrificing first fruits (Lev 23:13) and other products (Numbers 15:5), and later became part of the Passover meal (Matt 26:29; Mark 14:25; Luke 22:18; 1 Cor 10:16, etc.). In the Bible, vines and grapes were very often used for allegorical expressions. So, for example, Jacob predicted in his blessing to Judah: he ties his donkey’s colt to the vine and the son of his donkey to the vine of the best grapes; washes his clothes in wine and his garments in the blood of grapes (Gen. 49:11–12), which indicated the abundance of grapes in the Promised Land. The vine, the most beautiful work of nature, was considered by the Jews to be a symbol of everything that was strong, beautiful and useful. Therefore, in the prophetic books, Judea and the Old Testament Church are likened to a great vine, adorned with the most excellent fruits, planted and preserved by God Himself (Jer 2:21; Ps 79:9). God himself was the vinedresser, Israel was the grape, and every true Israelite (especially the princes and leaders of the people) was his branches. The disobedience of the people, their corruption and corruption are compared to wild and alien grapes, producing harmful and even poisonous fruits (Isaiah 5.2; Jer 2.21) The grapes of them (i.e., the disobedient Israelites), Moses says in his accusatory song, are from the vine of Sodom and from the fields of Gomorrah; their berries are poisonous, their clusters are bitter; their wine is the poison of dragons and the deadly poison of asps (Deut. 32:32–33). Depicting the inner spiritual and closest unity of believers with Himself, the Lord Jesus Christ Himself calls Himself a vine. I am the true vine, and My Father is the vinedresser (John 15:1). Under the guise of bread and wine (grape), He taught us the highest sacrament of His Body and Blood (Matthew 26:26–28, etc.), commanding us all to always do this in His remembrance. Butler, slav, winersk (Gen. 40:1), a position that was considered very important in ancient eastern countries, for example. in Egypt, where, as is known, the position of V. pharaoh became an instrument of Joseph’s power. Rabshakeh, as his very name shows (i.e., the main V.), held a similar position under the Assyrian king Sennacherib, and Nehemiah - under Artaxerxes, the king of Persia. VIROG (2Ezra 5:19), from the cities of Israel (probably the tribe of Benjamin), whose inhabitants returned from captivity with Zerubbabel; in 1Ezra 2:25 and Nehemiah 7:29 Beeroth. VIROFOAMLYA EARTH, glory. (Jer 41:17), in Russian. Himam, a village near Bethlehem. BIRSHABIA (Genesis 21:31, in glory, the treasury of oaths), for here both of them (i.e. Abraham and Abimelech, king of the Philistines) swore. For the first time, this was the name of the well, near which Abraham lived for a long time (Gen. 21:0), and after him Isaac (Gen. 26:32–33). Subsequently, a significant city was formed here, which retained this name; it was 30 miles away. to the southwest from Hebron, to the south. border of the land of Canaan, while Dan was located in the north. border. Hence the expression from Dan to Beersheba (Judges 20:1) denoted the extent of the entire country, and the expression from Beersheba to Mount Ephraim (2 Chr. 19:4) indicated the extent of the kingdom of Judah. The city was in the tribe of Judah, but over time it became part of the tribe of Simeon (Joshua 15:28), and is identified with Sheba (Joshua 19:2). The sons of Samuel lived in Egypt and were judges (1 Samuel 8:2). In later times this city indulged in idolatry (Amos 5:5, 8:14). The newest travelers near the supposed location of ancient V. (in Wadi El Seba) found up to seven surviving wells, of which two with excellent water at a depth of seven arshins; they are surrounded by stone watering holes for camels and herds, which no doubt once grazed on the nearby hills. The largest of these wells is mistaken for Beersheba and is called by the local Arabs the work of Abraham. – See also Beershiva, Sheva, Shiva and Shima. VIRSABIA, glory. ( 2 Mac 13:4 ) - see Beriah. BIRSHABIA (daughter of the oath) (2 Samuel 11:3), daughter of Eliam and wife of Uri the Hittite. She is also called the daughter of Ammiel (1 Chronicles 3:5). David committed the sin of adultery with her, and as punishment for this, the child born of her died on the seventh day (2 Samuel 12:18). David then married her, and she bore him Solomon (2 Samuel 12:24; Matt 1:6) and three more sons (1 Chronicles 3:5). V.'s influence on David was apparently very great, since she prompted him to proclaim Solomon king (1 Kings 1:34). She mainly contributed to the destruction of Adonijah’s plans to take the throne of David (vv. 11-23). HANG, glory. (Matthew 22:40), depend; to consist, to be contained. Fine linen (Genesis 41:42; Exodus 25:4; Luke 16:19) means both cotton and linen among secular writers, but in the Bible this is the name of the finest fabric - white, expensive, made with great skill not from flax, but from cotton fiber. V. (Hebrew shesh) was used for coverings and curtains of the tabernacle and temple of Jerusalem (Exodus 26:1, 31; 27:9; 2 Chronicles 3:14), high priestly and priestly garments (Exodus 28:4–6, 8; 1 Chronicles 15:27, etc.), dyed in hyacinth and purple colors, and in them, in addition to wool, it was possible dye only cotton, not linen; Meanwhile, the use of wool here was prohibited by the direct command of God (Lev 19:19; Deut 22:11). V. was very expensive, and only pharaohs, priests and nobles, in general, noble and rich people could dress in such clothes (Gen. 41:42, Pharaoh made Joseph the ruler of Egypt, dressed him in fine linen; cf. Esther 1:6; 8:15), and among the Jews - kings (1 Chr. 15:27), noble nobles and rich people (Lk 16:19). V. serves in Scripture as an emblem of righteousness and moral purity (Rev. 19:8). Among the Jews who were engaged in the manufacture of V., the house of Ashbei was especially famous (1 Chronicles 4:21). Cotton (Gossypium L.), a genus from the mallow family, has many varieties, but in Egypt, grassy cotton (Gossypium herbaceum) and long-fiber brown cotton (species Gossypium barbadense) have been bred in Egypt since ancient times. The first still grows in Arabia and Persia, and so long ago that under Alexander Vel. his culture in Bactria was considered ancient. Nowadays it also grows in some areas of Palestine (for example, in the valley of Ezdrilon), which is why some, bearing in mind Proverbs 31:22 (cf. 2 Chronicles 2.14), admit that this type of cotton plant was also bred by the ancient Jews, but this is controversial and doubtful. Gossypium herbaceum is an annual herbaceous plant with a stem up to 2–2.5 arsh. with variable leaves and pale yellow flowers; fruit - a capsule in each nest, which contains 2 or more small round seeds, covered on top with short, grayish hairs that make up cotton. VITALYNITSA, glory. (Mark 14:14), living room; place to stay overnight, hotel. VITATI, glory. (Matthew 13:32; Mark 4:32; Luke 9:12; 19:7), abide, take refuge. BETHABAR (John 1:28; but in some lists it reads: Bethany beyond the Jordan), the area beyond the Jordan where the river crossing was located, which explains the name of the city (the house of the crossing). In this area, on the other side of the Jordan, John the Baptist preached and baptized; here, it is believed, the Israelites crossed the Jordan led by Joshua. V. lay at a distance of 45 versts to the north-east. from Jerusalem; this was probably the city of Bethbarah (Judges 7:24). BETHANY (house of dates or house of oppression, disaster) (Mark 11:1), a village in the southeast. Mount of Olives, near Jerusalem. Lazarus, resurrected by the Lord, lived here with his sisters (John 11:1). Jesus Christ often retired here, especially in the last days of His public service to the human race; it was the scene of several remarkable events in His life; from here He ascended into heaven (Matthew 21:17; 26:6; Mark 11:11, 12; 14:3; John 11:1–4; 12:1–3). V. (now called El-Azaria) is a small Muslim village, consisting of several huts, on the slope of one of the hills; the terrain surrounding it is uneven and rocky. Travelers here are usually shown the tomb of Lazarus and the ruins of the house where he lived with his sisters. The tomb of Lazarus in its structure is similar to the ancient Jewish tombs. It is carved into the rock, the entrance to it is half a fathom in height and a little more than an arshin in width. 27 steps lead down to a small dark cave, in which there are four niches for burying the dead. There was once a church inside the cave, but now only one poor throne has survived, made of stone, which is believed to have previously blocked the entrance to the cave. BETHESDA (house of mercy) (John 5:2), a bathhouse or pool located near the so-called. Sheep Gate (see Sheep Gate, Temple of Jerusalem (3) Herod), with five covered passages for the sick. From time to time an angel descended into it and disturbed the water, and the first sick person who entered the water as a result of the disturbance recovered, no matter how sick he was. Here there was a miraculous healing by the Lord of a paralytic man who had been sick for 38 years (John 5:5ff.). The exact position is currently unknown, but prof. E. Ya. Polyansky (Gospel Font of Bethesda. St. Petersburg, 1910) considers the most likely for him to be the Jerusalem reservoir in the courtyard of the monastery of St. Anna, to the north. from the square of the Old Testament church. BITHINIA (Acts 16:7), a region of Asia Minor bordering to the east. with Paphlagonia, to the north - with the Black Sea, to the south - with Phrygia and Galatia, to the west. – with the Propontis, the Thracian Bosphorus and Mysia; subjugated to Roman rule in 74 BC. Mount Olympus and the cities of Nicaea, Nicomedia, Heraclius, Chalcedon and others were located in it. Christianity appeared here in apostolic times (Acts 2:9; 1 Pet 1:1). Church history contains remarkable evidence of the purity and firmness of the faith of Bithynian Christians at the end of the 1st and beginning of the 2nd century. During the time of Pliny, who was the ruler of the region, and Emperor Trajan (98–117 AD), there were already a lot of Christians here (and not only in the cities, but also in towns and villages), so that the pagan temples were almost empty. In Nicaea, the main city of Vietnam, the First Ecumenical Council was convened in 325 AD, and in Chalcedon - the IV Ecumenical Council in 451. BETHLEHEM (house of bread) (Gen. 35:19; Ruth 1:2; Mt. 2:1), also called Bethlehem-Ephrathah (Mic. 5:2), was such a small and insignificant town in the tribe of Judah that it is not even mentioned in the general lists of the cities of Judah, for example. in Neh. ch. 11. The village of Himam near East was a common place from which travelers went to Egypt (Jer 41:17). The city is located on a hill, about 8 miles south of Jerusalem. At all times, V. has been visited and until recently is visited by many pilgrims. The view of V. from a distance is very beautiful. Among fertile fields, surrounded on all sides by hills, it truly represents one of the most picturesque areas of Palestine. And how many sacred historical memories are connected with it! Rachel was buried here (Gen. 35:19); Ruth once gathered ears of corn in the fields of Bethlehem. It was the birthplace of the king, prophet and psalmist David, which is why it is otherwise called the city of David (Luke 2:4), and the sweet waters of V. often refreshed his youthful lips. But the most important thing is that the Savior Christ the Lord was born in the city of David, when the Most Holy Virgin Mary, as a result of the census, had to go with Joseph from Nazareth to East, since she came from the house and descendants of David. At this time, the Infant Jesus was born, for lack of space in the inn he was laid and nursed in a manger. Here, in the fields of Bethlehem, an angel appeared to the shepherds tending their flocks; and here on this great night angelic praise was heard from heaven: glory to God in the highest, and on earth peace, good will toward men (Luke 2:14). Guided by an extraordinary star, the eastern sages came here to worship the newborn Savior of the world. Currently, V. is known under the name Beitlam, resembles more a village than a city - houses in ruins, three or four thousand Arab residents engaged in farming, gardening, beekeeping or making various small sacred things: icons, rosaries, crucifixes and other similar objects. V. itself is located on a mountain in the form of an amphitheater, from the west. hill to the east, and on this last one is the den (cave) of the Nativity of Christ, known to Christians from the very first centuries and therefore visited since ancient times. In the 4th century. St. Equal to the Apostles Queen Helena erected a magnificent huge church in honor of the Mother of God over the cave of the Nativity of Christ, the main - middle - altar of which, rising several steps, is located directly above the nativity scene. It belongs to the Greeks. From the (Orthodox) chapel of St. Nicholas, a narrow passage along 15 marble steps leads to an underground church, which is a den-cave (6 fathoms in length and 1.5 fathoms in width and height); to the right of the entrance is the birthplace of the Savior (in a semicircular niche), marked by a silver star with 14 rays and a row of silver lamps. Here a marble plaque serves as a throne on which the Divine Liturgy is celebrated, and on the left wall is the place of the manger where the born Infant of God was laid. The manger, carved from natural stone, is lined with white marble. In this church there are several more caves and altars, these are: the cave where the righteous Joseph lived; the cave in which the Bethlehem babies innocently beaten by Herod were buried; cell and tomb of Saint Jerome, etc. In the vicinity of V. there are many other places of interest and ancient monuments, such as; in the valley of Rephaim - the house of Simeon the God-Receiver; not far from the Bethlehem road is a shoot of a terebinth tree, under which, according to legend, the Blessed Virgin rested on her way from East to Jerusalem. Before reaching V., when descending into the valley, there is the tomb and monument of Rachel; further, beyond the ravine, the ruins of ancient Rama are visible, reminiscent of the touching words of Scripture: a voice is heard in Rama, a cry and a bitter sob; Rachel cries for her children and does not want to be comforted for her children, for they are not (Jeremiah 31:15; Matthew 2:18). BETHLEHEM OF ZEBULON (Joshua 19:15), homeland of the judge Heshbon (Judges 12:8, 10). Now Bethlan, between Nazareth and Mount Carmel. BETHSAIDA (house of fishing) (Mt 11:21; Mk 6:45; Lk 9:10; Jn 1:44), the name of two cities in Galilee: one is located to the east. on the banks of the Jordan, near its confluence with Lake Tiberias. Beyond the city stretched the steppe, or desert, of Bethsaida, where the Lord fed 5,000 people with five loaves and two fish, not counting wives and children (Matthew 14:17–21), and here He healed a blind man (Mark 8:22). This city was founded by Herod Philip I (d. 34 A.D.) and named V. Julia in honor of Julia, daughter of Augustus; Nero (54–58) was transferred to Agrippa II (d. about 100 A.D.). Traces of it are found in various ruins of the El-Batiha (or El-Ebteka) valley, at the confluence of the Jordan into Lake Gennesaret; another city was called East of Galilee and was located in the north-west of Lake Galilee, near Capernaum and Chorazin (Matthew 11:21). This city was the birthplace of the apostles Andrew, Peter and Philip (Mark 6:45; John 1:44; 12:21). The Lord often visited him and performed many miracles here. Currently, it is indicated in different ways: in Abu Zein, Tel Hum, Khirbet Minieh, Ain El-Tabiha. THE DESERT OF BETHSAID, marked by the miraculous feeding of 5000 with five loaves and two fishes, is the Batiha plain in the north-east. shore of Lake Gennesaret, at the confluence of the Jordan into it, it adjoins the latter on the outskirts, and from the north. and east it is adjacent to the mountain heights, which, starting from Lake Merom, stand directly above the Jordan on its left side, but not far from the confluence of this river into Lake Gennesaret they retreat to the east, and form an angle. The Batiha Plain has the shape of an irregular quadrangle and occupies not a very significant space (about 50 minutes in length and diagonally from the south-eastern corner to the north-west). It is irrigated by three never-drying streams. Its soil, consisting of black clay, is unusually fertile, abounds in meadow grasses and good pastures for livestock, and has cultivated fields for wheat, barley, millet, maize and rice. Grass, and specifically green grass, is mentioned in Matthew 14:19 and Mark 6:39. Batiha is called a desert not because of its desert properties, like Syrian and Paran, but because, being closed on all sides by a lake and a river, then by mountains, it was secluded. BETHPHAGIA (place of figs, or figs) (Matthew 21:1), a small village in the southwest. side of the Mount of Olives, adjacent to the west. to Bethany. A donkey and a colt were brought here to the Savior (Matthew 21:1–9), and from here His solemn procession to Jerusalem began (John 12:12–18). The surroundings of V. in ancient times were famous for the abundance of fig trees, the fruits of which, as they say, ripened earlier than others, as a result of which, in all likelihood, this village received its name. At present, there are no traces left of the Gospel V. Whirlwind (Isaiah 17:13, etc.), a rising storm. The terrible and destructive actions of V. in tropical countries were often described by travelers. V. is followed by destruction, devastation and often death of animals and people. Trees are uprooted, and buildings turn into heaps of ruins from monstrous gusts of wind. V. is especially rampant in deserts, raising clouds of sand to the sky and turning it into moving pillars. My God! Let them (the enemies of the Israelites) be like dust in a whirlwind, like stubble before the wind... Chase them with Thy storm and throw them into confusion with Thy whirlwind, cries the Psalmist (Psalm 83:14, 16). VAGINA, glory. (Luke 10:4; 12:33), sack, bag. AUTHORITY (flourishing) (Acts 12:20), bed servant of Herod Agrippa I (d. 44 A.D.). Sent by Herod to investigate the matter, he sided with Tire and Sidon during the strife that took place between these cities and Herod. Hair shirt (Rev 6:12), sackcloth (Ps 68:12, etc.), a coarse dark-colored fabric made from goat hair. This fabric was used to make bags, as well as garments worn by men and women as a sign of sorrow (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isa 32:11; Jonah 3:6; Joel 1:13; 2 Mac 3:19). This clothing seemed to be of the simplest form, like a bag. V. was sometimes girded with a belt of the same fabric (Isa. 3:23); sometimes, in special sadness, she wore it at night (1 Kings 21:27). Sackcloth was the clothing of those who mourn, mourn and repent, but was used by the prophets as ordinary outer clothing - V., which was made from coarse hair material (1 Kings 18:46, 2 Kings 1:8; Zech 13:4). In Isaiah 50:3, sackcloth refers to the black clouds that sometimes covered the usually bright skies of Palestine. LAY IN, glory. (Matthew 14:24; Eph 4:14), to be overwhelmed, to hesitate. BLIND, thank you. (2 Cor 11:20), decent, decent. VLONA, slav., leather, skin; the place in which the child lies in the mother's womb, the afterbirth (Deut. 28:57). INVOLVED, glory. (Matthew 12:20), busy, on fire. OUTSIDE, glory., outside, from outside. COME IN, glory. ( Heb 9:16; 13:11 ), follow, bring in. INTERNAL, glory. (Gen 49:6), liver; the womb as the seat of passions, especially anger and love. INSIDE, glory. (Genesis 6:14), from within, within. BOAZ (in him is strength) (1 Kings 7:21; 2 Chronicles 3:17, in glory: Boos, fortress), the name of one of the two (left) copper pillars placed by Solomon at the entrance to the church and built by Tyrian craftsmen, which is why some attribute to them Phoenician origin and a corresponding religious sign. According to M.V. Nikolsky’s guess, which Prof. also finds witty and plausible. B. A. Turaev, their names represent the Phoenician inscription: jakum Baal oz - “let Baal be in strength.” – See also Jachin, Temple of Jerusalem (1) Solomon. BOANERGES (sons of Thunder) (Mark 3:17), the name given by the Lord to James and John, the two sons of Zebedee, in commemoration of their great ardor and zeal in the work of serving the Gospel, especially shown on the occasion of the Gospel event described in Luke 9:54. WATER (Genesis 1:6, 9, 10, etc.). Putting V. between the very first objects necessary for a person, Jesus, the son of Sirach, says that the main need for life is water and bread, and clothing and a house that covers nakedness (Sir 29:24). The expression prepared earth and water (Judph 2:7) indicates that the conquered, as evidence of their submission, offered the conqueror a small amount of land and water, thereby expressing that both the land and water of this country should belong to him. B. alive, i.e. fresh, clean, taken from a well, spring or river, key, is often presented as an image of the all-reviving blessing of God (Isaiah 12:3). Just as in the ritual ablutions of the Old Testament, V. served as an image of the moral cleansing of Jews, so Baptism in the NT serves as an image of mysterious cleansing from sins and spiritual rebirth into a new, grace-filled life (John 3:5: Eph 5:26, etc.). So necessary and beneficial in hot countries, water sometimes becomes a dangerous and destructive element when, during strong and torrential rains, falling from the mountain heights, it covers everything, and overflowing rivers and springs overflow their banks and carry away and destroy everything (Ps. 17:17; Jer. 47:2; Is. 43:2, etc.); that is why to be in the depths of the waters means to suffer, a troubled sea means the disturbance of the wicked, etc. Just as water refreshes and revives a thirsty traveler, so our salvation is a pure source of living water. In Jer 2:18 the Assyrian river is the Euphrates. V. reproof, jealousy (Num. 5:11–31), or “V. bitterness,” - the one that a wife suspected by her husband of violating adultery was supposed to drink when performing certain rituals (“victim of jealousy”) and when pronouncing an oath; this V. cast a curse on the suspect if she turned out to be guilty. According to the Talmud, due to the proliferation of adulterers, drinking bitter V. was abolished by Rabbi Yohanan, the son of Zakkai (Yohanan ben Zakkai). 1) (Numbers 8:7), used during the initiation rite of the Levites, served as a symbol of moral and spiritual purification, which the servants of the Most High God should be filled with; 2) (Numbers 19:2), used together with the ashes of a red heifer for the ritual cleansing of persons who have defiled themselves by touching a dead body. WATER GATE - see Jerusalem. WATER LABOR, glory, dropsy (Luke 14:2); abdominal pain; bloody diarrhea (Acts 28:8). WATER PIPES (2 Chronicles 32:30, etc.). The Bible speaks of the water supply of the upper pool (Isaiah 7:3). Under Ezekiel, some changes were made to V.'s structure. Solomon says about himself that he made reservoirs for himself to irrigate groves of them that grow trees (Eccl. 2:6). M.b., it was these waters and gardens that the writer of the Song of Songs meant when he compared the bride with a captive garden, with a sealed source (glory 412). Pontius Pilate either built a new V., or (which is more plausible) renewed Solomonov; it has survived even to this day, although only one part of it serves as a water pipe. Numerous ruins now found by travelers indicate that in ancient times there were a lot of water in the East and they were usually built on top of the ground with strong vaults, since the ancients did not know that water could be raised to the same height from which it falls. Herod Vel. Not only were they built from the city of Carmel to Caesarea, but also in this city - underground channels for draining sewage. Public pools were always filled with water, which was so abundant in Jerusalem that, according to Eusebius, the whole of Jerusalem was literally washed with water and the barren, rocky soil of the city seemed like a blooming garden of Jehovah. ALGAE, SEA GRASS, my head was entwined with sea grass,” the prophet cries. Jonah (Jonah 2:6) in his prayer to God from the belly of the whale. There are many types of them, some are small in size, while others reach gigantic sizes. The green color of our stagnant waters depends on the huge number of small green freshwater bacteria, sometimes covering the surface of the water with a thick layer. WATER FLOOR, glory. (Deut 4:48), flow. EGYPTIAN COURSE OF WATER, famous. (Numbers 34:5) - see Flood of Egypt. ERECTED, glorious (Ps 143:12), planted, grown. HEADING, glory (Gen. 28:11), HEADING, glory (Mark 4:38), headboard; pillow. EXCITE, glory. (Luke 22:55, Acts 28:2), light, build, spread the fire. RAISE, glory. (Deut. 33:19), breastfeed. SACRIFICIAL LIBATION (Numbers 15:5, 28:7-10; 2 Kings 16:13, etc.), an Old Testament rite that consisted of grape wine being poured around the altar at its foot. He (that is, the high priest) stretched out his hand to the sacrificial cup, poured blood from the grapes into it and poured it out at the foot of the altar into the aroma of the Most High King - this is what Jesus, the son of Sirach says (Sir 50:17), about this rite, of course, which had a deep mysterious meaning, like all the Old Testament sacrifices. IMPRESSION, glory, laid, set, covering, heaping (Lev 23:17). SWEAR, glorious, lift up, scatter over the waves (James 1:6); throw (Acts 22:23). VOZNEPSCHEVATI, glory. (Ps 49:21), think, guess. THE ASCENSION OF THE LORD into heaven took place on the mountain called Olivet, which is located near Jerusalem, within the distance of a Sabbath's journey (Acts 1:9-12). And he led them out of the city to Bethany, says the Evangelist Luke, and, lifting up His hands, blessed them. And when he blessed them, he began to move away from them and ascend to heaven. They worshiped Him and returned to Jerusalem with great joy (Luke 24:50–52). After this, according to the apostle, we have such a High Priest, who is seated at the right hand of the throne of the Majesty in heaven (Heb. 8:1). ARISE, glorious, arise, appear (Acts 21:3):; be set free (2 Tim 2:26) ASCENT, glory. (2 Tim 3:3), arrogant, proud, arrogant, pompous. AFFECTION and SHOCKING BEFORE THE LORD (Exodus 29:24–28) and other ritual actions of offering and dedicating a sacrifice to God; The last ritual action was accompanied by the shaking of the sacrificial parts before the Lord, especially during the sacrifices of peace, or salvation, and during the dedication of priests (Exodus 29:24; Lev 7:37). The same shaking took place with the first sheaf on the second day of Passover (Lev. 23:11), two lambs and the first fruit offered at Pentecost (v. 20). The rite itself consisted, according to the explanation of the Talmudists, in the cruciform movement of the gift dedicated to God back and forth, left and right, towards the Holy of Holies, but Scripture does not directly say this. Sometimes the priest took the offering in his hands and lifted it up directly before the Lord (Num. 5:25), and sometimes he laid the offering on the hands of the offerer and, placing his hand, performed the shaking. This is how it was done by Moses at the dedication of the priests (Exodus 29:24), and so it was done at the dedication of the Nazirites (Numbers 6:19, 20). RETURNED, RETURNED, glory. (Ps. 61:4), shaken, shaken, reeling. LAUGH, thank you. (Luke 6:21), to receive comfort, to be comforted. JUDGE, glory. (Ps. 74:3), to carry out judgment. THE ARMY OF GOD are the heavenly bodies, so called in Job 25:3 because of their innumerable multitude and regularity of movement, in which they all follow the word of God and their God-established law, like an army following the word of its commander. WAR, ARMY. War, weapons and soldiers are first mentioned in Genesis 14:14–15: When Abraham heard that his relative was taken captive, he armed his servants born in his house, three hundred and eighteen, and pursued the enemies as far as Dan; and, dividing, attacked them at night... and defeated them. Apparently, Abraham had at his disposal a detachment of men adapted to military affairs, and here he himself showed both courage and military practice. Among the Jews, every man from 20 to 50 years old was considered a warrior (Numbers 1:3). In 2 Chronicles 13:3; 11:1; 17:14-18, etc., we read about the enormous number of troops contained within Palestine during the time of the kings. Taking into account the quality of military weapons and the morals of the ancients, it can be said without exaggeration that the V. Jews were truly cruel and murderous. The number of those killed in battles often reached enormous numbers, sometimes up to 500 thousand people (2 Chronicles 13:17); Moreover, the fallen heroes and generals were mourned by the entire army and solemnly buried (2 Samuel 3:31). The people, and especially the women, usually came out to meet the returning winner, singing, dancing in a circle and playing musical instruments (Judges 11:34; 1 Samuel 18:6). Although the art of war among the Jews was relatively simple, despite this, they invented and practiced various ingenious military tricks and devices. In those days, as now, enemies were struck and terrified by unexpected separation of forces, ambushes and false retreats (Gen. 14:15; Josh. 8:12; Judges 20:36–39; 2 Kings 7:12). Before the invention of firearms, it was found necessary to resort to various light and heavy battering guns, from which large stones and other destructive projectiles were thrown. At the end of the 9th or beginning of the 8th century BC, Uzziah invented special machines in Jerusalem that were placed on towers and corners for throwing arrows and large stones (2 Chronicles 26:15). They obviously resembled the battering machines used by the Greeks and Romans. Among them, the first place was occupied by the so-called. ram (see) It was nothing more than a long log of hard wood (usually oak), and was used to break through walls; the end of it, with which the battering blow was delivered, was lined with a thick piece of iron or copper, made like a ram's head, sometimes the rams were very sharp at the very end. The warriors first carried these huge battering guns for breaking through walls on their shoulders and then hit the walls with them; Subsequently, they began to be carried on chariots and, finally, attached to heavy iron chains, so that a blow did not require much effort on the part of the attackers. The warriors operating the ram were under cover made in the form of a roof made of hard material to protect them from fire and guns from the besieged. A battering machine was also often used, which was driven by ropes. One must think that Hushai was pointing precisely to a similar machine when he told Absalom about David: and if he enters any city, then all Israel will bring ropes to that city, and we will drag it into the river, so that not a single pebble will remain (2 Samuel 17:13). Iron military chariots were worse than rams (Exodus 14:7; Deut 20:1; Josh 17:16; Judges 4:3). They were usually used during the Great Patriotic War wherever there were horses and horsemen and cavalry (2 Kings 10:18; 2 Kings 13:7; 2 Chronicles 12:3, 14:9). When fortifying, attention was first paid to the walls and towers, which were guarded by the so-called. security troops (2 Samuel 8:6). During sieges, the Jewish army was forbidden to spoil or destroy fruit trees (except those that did not produce anything for food), so as not to develop a spirit of predation and demoralization in the army (Deut. 20:19). Regarding military preparations before going into battle, we have some general instructions in Jeremiah 46:3–4. It was the custom of all ancient peoples to fortify themselves with food before entering battle in order to give themselves vigor and strength. Warriors, and especially commanders, lined up in their best military armor, except for those cases when changing clothes turned out to be necessary (1 Kings 22:30). The division of troops into detachments was considered customary, as it is today (Gen. 14:15; Judg. 7:16; 1 Sam. 11:11); the most common was the division of troops into fifties, hundreds and thousands, and each of these divisions had its own special leader (Judges 20:10; 1 Kings 8:12; 2 Kings 11:4). Before the start of the battle, the fearful warrior was sent home, so that he would not make the hearts of his brothers timid (Deut. 20:8). Among the Jews, detachments of troops had some relation to certain generations and were under the command of the heads of generations, as officers (2 Chronicles 25:5; 26:12). Commanders of thousands and centurions were allowed to participate in military councils (1 Chronicles 13:1). With the troops, in addition to military commanders and other military officials, there were also scribes, record writers and census compilers (1 Kings 4:4; 1 Chronicles 18:15–16). In words: where is the one inspecting the towers? (Isaiah 33:18) - not without reason one can see an indication that the Jewish army also included commanders, usually called military engineers in our country. Under David, an army of 288 thousand people was divided into twelve divisions, each of which contained 24 thousand soldiers; each corps had its own military commander (1 Chronicles 27:14–19). Under Jehoshaphat, this division was slightly changed, and only five unequal corps remained with the same number of military leaders (2 Chronicles 17:14–19). Light troops were supplied with light weapons (bows and arrows), which they used at some distance from the enemy, and heavily armed troops carried a shield and a spear (1 Chronicles 12:24). Light troops were recruited primarily from the tribe of Benjamin (2 Chronicles 14:8). Kings and military leaders had their own armor-bearers, chosen from the bravest warriors or from those close to them, who not only carried their weapons, but also stood behind them during battles, carrying out and transmitting their orders (1 Samuel 31:4). The troops were aroused to courage and bravery by the parting words of the priests, who had the responsibility of addressing them with a speech before the start of the battle. This was the commandment of Moses: when you begin to fight, then let the priest come and speak to the people (Deut. 20:2). In later times, the kings themselves used to address the troops with a parting speech, like. for example, King Abijah (2 Chronicles 13:4). Finally, perhaps, after the sacrifices were made, an alarm was sounded from the sacred silver trumpets (Numbers 10:9, 10; 2 Chronicles 13:12–14). In later times, it was the custom of the Greeks, when they were near the enemy, to sing a military song, which was probably previously used by the Jews, only they sang not a military song, but a praise to the Lord. The singers appointed by Jehoshaphat, speaking ahead of the armed men in the splendor of the sanctuary, before the start of the battle, praised and said: Praise the Lord, for His mercy endures forever! (2 Chronicles 20:21), followed by military cries, which among the Romans were accompanied by the strong rattling of spears and shields striking one another. One thunderous war cry is well known to all readers of the Bible, namely: (the sword of) the Lord and Gideon! (Judges 7:18.) War cries before entering into battle were common in the East. Military alarm or war cries are repeatedly indicated in Scripture (1 Samuel 17:52; 2 Chronicles 13:15; Job 39:25; Jer 4:19). The count of the combat-ready army of the Jews was kept by scribes (sefers) (2 Kings 8:47; 20:25; 1 Chronicles 18:16; 24:6; Isa 33:18; 1 Mac 5:42; 2 Kings 25:19; 2 Chronicles 26:11; 1 Chronicles 21:12). According to the Rule of Moses: a) all men from 20 to 50 years old were considered fit for war, except for cowardly, newlyweds who had built a house or planted a vineyard and did not have time to renew them (Deut. 20:5–9); b) before the siege of the city it was necessary to offer it to surrender (Deut. 20:10); c) during a siege, do not cut down fruit trees around the city (Deut. 20:19); d) of the spoils, one half was divided among the soldiers who went to the East, the other - among those who remained at home, but these latter had to give the corresponding part to the priests (Numbers 31:26-27, 42-45). At first, it was as if all the warriors were foot soldiers, and then the army was divided into foot soldiers (of which those who knew how to shoot with their left hand were distinguished; cf. Judges 20:16), horsemen and charioteers (1 Kings 10:26; 2 Chronicles 1:14; 9:25). At the head of each part there was a special commander, but the parts in turn were divided into thousands, hundreds and fifty with captains of thousands (1 Kings 18:13; 1 Chronicles 27:1), centurions (2 Kings 11:4; 1 Chronicles 27:1) and pentecostals (2 Kings 1:9; Isaiah 3:3). In case of victory, the male population of the vanquished was mostly massacred, and women, children, livestock and valuables were made the spoils of the victors (Deut. 20:12–15); but in Egypt, which had a sacred character, the entire city with all its population, livestock and property was subject to destruction (cf. Joshua 7:12–21, 25), to which all the cities of the Canaanites in the Promised Land were doomed (Deut 20:16–18), as well as all objects of pagan cult in general. In the event of a siege, the Jews were confined within fortified cities, surrounded by high thick walls and deep ditches in front of them, with towers at the corners, where throwing engines were placed (2 Chronicles 26:15) and soldiers were stationed; the gates were made strong from copper or iron, and the wooden ones were lined with copper sheathing and locked with iron bolts. During the time of Moses and judges there was no military class, and military service was carried out by the entire able-bodied population. A standing army appeared only with the first Jewish king (cf. 1 Samuel 8:11-12), received proper organization under David (1 Chronicles 27:1-25), continued until the Babylonian captivity (cf. 2 Kings 24:16) and then was restored only under the Maccabees. BOKK (2Ezra 8:2), from the ancestors of Ezra; in 1 Chronicles 6:5 and 1 Ezra 7:4 Bukki, in 3 Ezra 1:2 Vorif. OX (Isa. 1:3), a well-known domestic animal of the ruminant breed; pure, according to the Law of Moses; strong, hardy and very useful for agricultural work. It once constituted a very valuable item of wealth for the ancient patriarchs (Gen. 24:35; Job 1:3). V. were used for cultivating the land (Deut. 22:10; 1 Kings 14:14; 1 Kings 19:19), for threshing bread (Deut. 25:4; Hos. 10:11), for transporting heavy loads (Numbers 7:3, 1 Kings 6:7). Oxmeat was used for food (Deut. 14:4). V. were also used for sacrifices. The Jews stored oil in ox horns (1 Kings 16:1, 13; 1 Kings 1:39). When the V. were in business, it was forbidden to restrain them from picking ears of corn and food: do not muzzle an ox when he threshes, says the Law of Moses (Deut. 25:4; cf. 1 Cor. 9:9). In general, during agricultural work, V. was fed in abundance (Isaiah 30:24). In Luke 14:19 we read about the test of V.: this is a work that is still being carried out in the East with great precision and ritual. The prophet points out V.'s loyalty and affection to his master. Isaiah, denouncing the Jews for their unfaithfulness to God: the ox knows its owner (Isaiah 1:3), etc. The ferocity of the fat bulls of Bashan is indicated in Psalm 21:13. They also serve as an image or symbol of some powerful enemy or rival (Deut. 33:17). VOLEN, glory. (Ps 67:10; 119:108), free, voluntary; arbitrary, abundant. WOLF (Isaiah 11:6), a wild, fierce, predatory animal, similar in size and appearance to a dog (Canis lupus), belongs to the canine family, the most terrible enemy of sheep (Isaiah 65:25; Mt 7:15, Jn 10:11-12), so they asked: what kind of communication does a wolf have with a lamb? (Sir 13:21; cf. Mt 10:16, Lk 10:3). They go out to prey only in the evening and therefore are called “evening creatures” by biblical writers. Patriarch Jacob, in his dying prophecy to his sons, compares the rapacity of the tribe of Benjamin to that of a wolf, saying: Benjamin, the ravenous wolf, will eat the catch in the morning and divide the spoil in the evening (Gen. 49:27). Sacred writers compare the war horses of the Chaldeans with the speed of their running (Hab 1:8), and the cruelty of the persecutors of Israel is likened to the ferocity of wolves (Ezek 22:27). The desert wolf (Jer 5:6), emerging from its den in the evening for prey, allegorically indicates the death awaiting the wicked, found in the south. part of Palestine, sparse in forests, where steppes and deserts primarily served as a refuge for V. The words of Zeph 3:3 the judges of it (the city of the wicked, oppressive) - the wolves of the evening, not leaving a single bone until the morning - indicate that V. With his gluttony, he eats everything he comes across. The Lord Jesus Christ, warning His disciples against false teachers, says, they come to you in sheep's clothing, but inwardly they are ravenous wolves (Matthew 7:15; cf. Acts 20:29; Matthew 10:16; Luke 10:3; John 10:12). One must think that V. in Palestine in ancient times were encountered more often than now. WAVE, glory. – see Wool. HAIR (Numbers 6:5), the Jews were in the custom of cutting hair as often as other peoples, but they used a razor or knife to cut hair, not scissors (Isaiah 7:20; Ezek 5:1). As a result of the vow to raise and give birth to hair, given, for example, by the Nazirites, the hair on their heads remained unshorn (Judgment 13:5). It was forbidden to cut the head in a circle and cut off the ends of the hair on the beard (Lev 19:27) and on the temples, as various pagan peoples and priests did (Jer 9:26; 25:23, etc.); The priests were required not to shave the head and not let it go long, but to trim it to a moderate length (Ezekiel 44:20), of course, in order to distinguish them from the pagan priests, who shaved their heads clean, and from the Nazirites, who did not cut the head at all. Curls were considered the main beauty of V. (Song 4:1; 5:2). V., especially black or dark ones, were considered decoration and were anointed with oil during festivals or other joyful occasions (Ps 22:5; Eccl 9:8; Ruth 3:3). Those who were bald were abhorred (2 Kings 2:23). V. were often decorated with pearls and precious stones (1 Tim 2:9; 1 Pet 3:3). Samson's hair was woven into seven braids (Judges 16:14). Gray hair showed old age and was considered the crown and adornment of old age (Proverbs 16:31). Pure white V. were considered a symbol of divine majesty (Dan 7:9). St. Paul speaks of V. women as a natural covering that does them honor (1 Cor. 11:15). Women either weaved or curled them, as is still the case among Asian women and women from other countries. In India, women never cut their hair, except in case of widowhood. The Greeks were very fond of long hair, while the Egyptians in ancient times constantly shaved them. According to Josephus, Solomon’s bodyguards sprinkled their V. with golden powder. Expensive and varied jewelry for women, used by Eastern women, is condemned in Holy Scripture: St. Paul condemns women's hair braiding (1 Tim 2:9), and St. Peter disapproves of externally braided hair and gold headdresses (1 Peter 3:3). The custom of cutting or shaving hair on the head during times of deep sorrow (mourning) and contrition for sins existed back in the time of Job (1:20); the exhortation to shave V.'s head was almost equal to the exhortation to begin crying and lamentation (Jer 7:29). Tearing V. out of the head and beard was also a sign of sadness (1Ezra 9:3). A change in the color of the hair served as one of the first signs of leprosy, and therefore in these cases it was especially commanded to cut the hair on the head as the main place of onset of the disease (Lev 14:8–9). In Isaiah 7:20 V. serve as a type of vegetation in the land of Judah. V.'s standing on end, like ours today, depicted strong fear and horror (Job 4:15). During the earthly life of the Lord, it was the custom of the Jews to swear by their heads covered with hair (Matthew 5:36), just as Egyptian women still swear by their braids, and men by their beards. MAGIC, prophecy, prediction, divination (Numbers 22:7); divination by birds, bird divination (Numbers 24:1); giving and using medicines, poisons (glorified Exodus 8:7); enchantment, sorcery (Acts 8:11). VOKHVOVATI, glory. (Deuteronomy 18:10), prophesy, foretell, divine, inquire of an oracle. MAGIC (Matthew 2:1), learned men who had extensive knowledge of the secret forces of nature, were engaged in observing the heavenly bodies, etc. They were predominantly Persians, but were also in Arabia and other countries of the East, such as, for example, the Egyptians, mentioned in the days of Joseph and Moses (Gen. 41:8; Exodus 7:11), Balaam among the Midianites (Numbers 22:7), the Persian sages, mentioned in Daniel (Dan 2:4), and, finally, the Persians, or wise men, according to An extraordinary star they noticed in the east made their way to Bethlehem to worship the Divine Infant Savior (Matthew 2:1–2), for ancient prophecies inspired V. to expect the birth of the Savior of the world in the east. However, since ancient times the words “magicians”, V. or “wizards” have been taken in a bad direction and the concepts of dream interpretation, magic, divination, etc. have been combined with them. Such were the ancient Egyptians, who somewhat imitated the miracles performed by Moses and Aaron, and were mentioned in the times of Joseph and Moses. Against magic in St. Scripture says it in many places and is strictly forbidden in both the OT and NT (Lev 19:26, 31; 20:6, 27; 1 Sam 28:3, 4-14; Acts 8:9-11; 13:6-12; 19:13-16). CURLY THISTLE (budyag, cardobenedict, cross root, blessed thistle), an annual herbaceous plant (Cnicus benedictus L.) with a branched stem, native to the south-east. Europe and Western Asia, in Palestine it grows in abundance; contains a special crystalline substance (enicin) and as a result has long been used in medicine under the name Herba Cardui benedicti. It is mentioned several times in the Bible (Genesis 3:18; Job 31:40; Glory Proverbs 22:5, etc.), but it can generally mean various harmful, prickly, weeds that choke out good shoots in the fields, orchards and vegetable gardens. Sometimes the word V. means caustic speech, sharpness. IMAGINATION, glory. (1 Peter 3:21), image; similarity. BOAZ (gaiety, cheerfulness) (Ruth 2:1 ff.; 1 Chronicles 2:11–12), descendant of Judah, father of Obed and grandfather of Jesse, father of David; mentioned in the genealogy of the Lord Jesus Christ (Matthew 1:5; Luke 3:32). A rich and pious Bethlehemite who lived during the time of the judges and married Ruth the Moabite. The entire story about V. presents us with an excellent picture of true love for one's neighbor and the patriarchal simplicity of morals during the period of the judges. WEAPONS (1 Samuel 17:54), among the Jews, military, and partly hunting weapons included: The shield (1 Kings 10:17; Ezekiel 26:8) was undoubtedly one of the oldest accessories of V., because a figurative reference to it is already made in Gen. 15:1. As a weapon of defense, it is mentioned for the first time in the song of the prophetess Deborah (Judges 5:8). Shields were used to deflect and repel enemy attacks. The shape of the shields was partly oval, partly round: they were made of wood (Eze 39:9) or willow wickerwork, covered with leather, tin or copper; sometimes they were made of thick ox or camel skin, which was generously smeared with oil (2 Samuel 1:21). In exceptional cases, shields were made of copper and gold or covered with thin plates of these metals (1 Kings 17:6; 1 Kings 10:16–17). However, one must think that these shields were used more for decoration than for military operations, and were worn only by the main commanders on the battlefield. Various figures were often carved on such metal shields. Homer's excellent description of the shield of Achilles is well known. During the campaign, shields were worn on the shoulder, and in battle they were tied to the left hand with a belt; a large shield (1 Kings 17:6), in size and weight was larger than an ordinary shield and is mentioned in connection with heavy weapons (1 Kings 10:16, 17), while an ordinary shield is spoken of along with a light one, such as a sword, spear, etc. In shape, it was probably similar to a large Roman shield (which was sometimes 4 feet long and 1.5 feet long). wide) and was made so that it covered the entire body of the warrior. Losing this shield in battle was considered an extreme dishonor, and in Sparta it was even a criminal offense. Spartan mothers, sending their sons to war, usually told them: “Either with him, or on him,” i.e. bring back this shield, or let them bring back your body on it; armor, armor (Neh. 4:16; Job 41:18; Rev. 9:9), covered the warrior’s body to the knees, especially the chest and back, like a shirt. The armor consisted of two parts, which were fastened together at the shoulders. 1 Samuel 17:5 says that Goliath's scale armor weighed 5,000 shekels of copper (about 5 pounds). It probably consisted of rows of copper incisions, superimposed on one another, like fish scales or reed weaving. Since armor was considered the most important and essential part of military armor, it serves as the most expressive emblem of protection and security (Isa. 59:17; Eph. 6:14). The belt, which attached the armor to the chest and therefore was part of the military vest, was often very richly decorated; knee pads (1 Chronicles 17:6) were made of copper and served to protect the legs. They are mentioned only as part of V. Goliath, probably because they were not in general use among the Jews, although the Greeks and Romans always used this military accessory; helmet (Eze 27:10, or helmet), military headdress; made of hard polished copper (1 Samuel 17:38); Usually a copper comb or feathers were attached to its top as decoration. In later times, a visor, or trim, was attached to the helmet to protect the face. Since wounds inflicted to the head posed a serious danger, the helmet was one of the main military armor. Lung V. was used among the Jews as follows: sword; spear, or pike (otherwise: dart); bow, arrows, quivers and axes; sword (Gen. 27:40), a short, double-edged weapon, very similar to our dagger; worn in a sheath (Jer 47:6) and attached to a belt on the right thigh (Judges 3:16; 2 Sam 20:8); spear, pike, dart (throwing spear), differed from each other only in size and volume, and consisted of a long wooden handle with an iron or copper tip at one end (1 Kings 17:7) and were the most common piercing tools, but were also used as arrows - for throwing (1 Kings 18:11; 19:10). Abner slew Asahel with a similar spear with a sharpened tip (2 Samuel 2:23). Greek spears were sometimes 25 feet long, and among the Arabs even today they are sometimes made 15 feet long. in length; bow, made of elastic wood or copper (2 Samuel 22:35); the bowstring was pulled by hand, and the bow was stepped on with the foot (1 Chronicles 5:18; Ps 7:13). Those who shot arrows were called arrows. A false bow stood out (Ps 77:57), which recoils and wounds the shooter himself, or one that, due to the weakness of the bowstring and other shortcomings, does not hold the arrow well, not giving proper strength to its flight. Drawing a bow served as evidence of physical strength, which we still find among the Arabs. This is probably what is hinted at in Psalm 17:35; arrow (1 Samuel 20:36), a thin throwing weapon used both in war and in hunting (Gen 27:3; 48:22), which was released from a bow string, as in our time. Arrows were usually made from reeds, and later from some light wood. The end of the arrow was always sharpened so that it could penetrate deeply into the body (Ps. 37:3). Job refers (Job 6:4) to the use of arrows laced with poison, and sometimes they were doused with flammable substances and set on fire; the fire appeared as a result of placing juniper wood on the arrow, which quickly ignites and thus can set fire to the enemy’s clothing (Ps 119:4). It is known that juniper wood coals burn long and hot, and we know that the Phoenicians (and in later times the Spaniards) used flammable arrows for the same purpose. Arrows were also used for divination (Eze 21:21); a quiver (Gen. 27:3), or a leather container for arrows, otherwise a bag, usually hung over the shoulder in such a position that the warrior could easily remove arrows; sling (1 Samuel 17:40), an ancient weapon used to hit stones with great force and amazing accuracy (Judges 20:15–16). The Benjamites were especially famous for their deft handling of slings (Judges 20:16), who were also good left-handed archers (1 Chronicles 12:2); the hammer (Jer 51:20) was obviously one of the terrible military weapons, but no information has reached us about the structure and method of its use. M.b., it was a kind of berdysh or club, made of wood and upholstered with iron or copper, with a sword at the end. The Egyptian hammer also had a curved sword at the end, like a halberd. From the allusion of Song 4:4 (your neck is like a pillar of David, built for weapons, a thousand shields hang on it - all the shields of the mighty) it is clear that there was a certain military storage, something like an arsenal (cf. Jer 50:25). BOOS, glory (1 Kings 7:21) - see Boaz. BORITH (3Ezra 1:2), one of Ezra's ancestors; in 1 Chron 6:5 and 1 Ezra 7:4 Bukki; in 2Ezra 8:2 Vokk. SPARROW (Prov 26:2; Tob 2:10), a well-known small bird of little value, found throughout Europe, Asia and the north. Africa. This explains the power of the Savior’s expression in Matthew 10:29: “Are not two little birds sold for an assarium?” (i.e. a little more than 2.1 kopecks). V. were sacrificed by the poorest (Lev 14:4), since two of them were sold for an assarion, and five for two assars (Lk 12:6). The domestic V. meant here (Passer domesticus) usually settles and builds nests under the roofs of human dwellings (and now also under the roofs of the churches of God): that is why the Psalmist, expressing his deep sorrow at being removed from the church of the Lord and his ardent desire to quickly visit the tabernacle of the vision, exclaims, pointing precisely to V., the bird will find a church for itself, and the turtle dove (in Russian. swallow) a nest for itself (glory Ps 83:4). With absolute certainty, V. (domestic) is called only in Luke 12:6–7 (in Russian, small birds), and in other places in Hebrew. Tzippor denotes a bird in general (eg Deut 4:17; Ps 149:10; Eze 39:17) or a small chirping bird, and is translated by the word sparrow in Proverbs 26:2, although it can refer to it in Ps 83:4 and Job 40:24. The Greek term στρουθίον, applied to V. in Tob 2:10, is also identical in meaning, but presupposes it in Matthew 10:29. Nowadays in Palestine, birds are also the subject of market trade by street boys who, tying five or six birds alive by the legs, carry them over their heads, and they flap their free wings and from time to time fly up to the general amusement, a hint of which can be found in Job 40:24; V. these are sold no more expensive than in the time of Christ the Savior (Luke 12:6) - several pieces for one small copper coin. From the order of passerines (passeres), skylarks (Alauda aruensis), finches (Fringilla coelebs), and grosbeaks (Coccothraustes vulgaris) are now found in Palestine; millet, or plantain (Miliaria valida), etc., which existed before, but are designated in the Bible by the common name “zippor”. In spring, larks fill the whole of Palestine with euphonious trills and delight residents and travelers with their singing. THEFT, ROBBERY, stealing someone else's thing secretly or openly with violence; punished by God (Proverbs 22:22–23), brings a curse on the thief (Deuteronomy 27:17), deprives him of the Kingdom of God (1 Cor 6:10). The punishment for V., according to the Law of Moses, is indicated in Exodus 22:1–8 and in Ezekiel 18:12–13. RAVEN (Gen 8:7), bird of prey; according to the Law of Moses, as one who feeds on corpses, unclean (Lev 11:15; Deut 14:14). According to the depiction of Scripture, this bird especially loves solitary and deserted places (Isaiah 34:11), rock gorges and narrow mountain valleys irrigated by streams, hence the name valley crow or wild crow (corresponding to Russian and Slavic Proverbs 30:17). When feeding on corpses, V. first of all pecks out the eyes of his victim. Proverbs 30:17 says - the eye that mocks the father and neglects obedience to the mother will be pecked out by the ravens of the valley, and the eagle's chicks will be devoured! Providing for the whole world and creatures, but especially for man, God also provides for V. He listens to the cry of V.’s young chicks demanding food from Him, and gives them what they need (Job 38:41; Ps 147:9). The Savior Himself pointed this out (Luke 12:24). Noah released V. to find out the state of the earth covered with the waters of the flood; but V., says Genesis 8:7, flew away and flew back (to glory: and when he left he did not return), finding, of course, abundant food for himself in the corpses floating on the surface of the waters. But in turn, this voracious bird once served in the right hand of Providence as an instrument for delivering food in the desert of the prophet. Elijah, bringing him bread and meat morning and evening (1 Kings 17:2–6). The blackness (with a shimmer) of V.'s chest and wings in Song 5:11 (his wavy curls, black as a raven) serves as an image of the beauty of the beloved. In Lev 11:15 and Deut 14:14 the raven and its species are named, and the raven family includes, for example, magpies and jackdaws, which are numerous in modern Palestine. GATE, GATE (1 Samuel 4:18). Walled cities were usually entered through the wall: simply wooden or lined with iron or copper (Acts 12:10). Houses were also entered through the V., and there is reason to believe that a gate was sometimes installed in the V. so as not to open all the V. when someone had to enter the house (v. 13). According to Herodotus, there were 100 V. in Babylon, and all of them were made of copper. In many Asian cities there are wide streets, partially or entirely paved, suitable for merchants and traders: there were also squares with shops and tents of sellers. There were especially many of them in urban villages, which always had a large open place or square where many people usually gathered (2 Kings 15:2; 2 Chronicles 18:9, etc.). Judicial proceedings and punishments took place near the city gates (Deut. 17:5; 22:15; 25:7; Ruth 4:1–12; Job 5:4; Proverbs 22:22; 24:7; 31:23; Am 5:10, 15), which is why the expression at the gate (Job 5:4) means “at the courts,” which in ancient times were held near the city gates; people who were free for recreation or entertainment gathered with them. Since all city life was concentrated in the city cities, the expression “gate” or “gate of such and such a city” was used to designate the entire city (for example, the gates of Zion in Ps 86:2 point to Jerusalem itself) and even the whole country (for example, the gates of the earth in Jer 15:7 are the borders of the country of Syria). The name of the Sultan's Turkish court, the Sublime Porte, remained as a monument to this ancient Eastern language and custom. The right of ownership of urban buildings belonged to the city itself; hence the word V. is sometimes used to denote strength, power and might (Isaiah 24:12). And the gates of hell will not prevail against it, the Lord said about the Church (Matthew 16:18). The gate of death, or the shadow of death (Job 38:17), is the kingdom of the dead. City gates were carefully guarded during the day and locked at night (Joshua 2:5–7; 1 Sam. 23:7). The interiors of royal palaces and even the houses of private individuals were decorated with inscriptions from the Law (Deut. 6:9), and there were gatekeepers with them (1 Chr. 9:18–19). Of the E. outer courtyard of Herod's church, nine were overlaid with gold and silver, and the tenth ones - Red - were cast from Corinthian copper and were considered superior to the rest in value and beauty. THE GATE OF BENJAMIN (Jer 20:2; 37:13; 38:7; Zech 14:10) is probably identical with Ephraim (Neh 12:39); were in the north. parts of the Jerusalem city wall and led to the north, to the region of the tribe of Benjamin. Those who bore the same name V. in the house of the Lord should also be placed in the north. side of the church. M.b., they coincide with those that are called the new gates in Jeremiah 26:10, probably because they were made by King Jotham and, therefore, not during the original construction of the church; in 2 Kings 15:35 and Jer 20:2 they are also called the upper (in the glory of the highest) gates in the sense that they were located in the wall that separated the inner, priestly courtyard from the outer, and were several cubits higher than the outer ones. The upper gates are directly called in Ezekiel 9:2 (cf. 8:14) facing the north. into the courtyard of the priests, where the altar of burnt offering was located and the sea of ​​brass stood. THE GATE OF THE LORD (Isaiah 13:2), the main gate of Babylon, through which the triumphant entry of the victorious enemy took place. GATE OF JERUSALEM - see Jerusalem. GATE OF HORSES (2 Chronicles 23:15; Jer 31:40), from Jerusalem V.; led from the church to the Kidron Valley and, therefore, were in the east. parts of the city wall. RED GATE see Temple of Jerusalem (3) Herod. GATES OF THE SEA (Job 38:8), shores. THE FIRST GATE (Neh 3:6; 12:39; Zech 14:10) was located in the north-east. parts of Jerusalem. THE FISH GATE (2 Chronicles 33:14, Neh 3:3; 12:39, Zeph 110:11) was located in the north. part of the wall surrounding lower Jerusalem. THE MIDDLE GATE, mentioned only once in Jeremiah 39:3, was probably located in the wall of the Zion fortress built by David (2 Samuel 5:9), and led from it to the lower part of the city, later known as “Acre” and bordering Mount Zion to the north. This means that these V. were approximately in the center of Jerusalem and, both due to this position and due to the fact that they were located on a hill (on the northern edge of Mount Zion), they represented a convenient place for observing the entire city. It is clear that the princes of the Babylonian king, having captured them and established themselves here, took possession of the entire city of Jerusalem. GATE OF JUDGMENT - see Gammifkad. THE PRISON GATE (Neh. 12:39) must be placed near the church, which stood very close to the gate. parts of the city wall. CORNER GATE (Jer 31:38; Zech 14:10), in the west. north corner parts of Jerusalem, at a distance of 400 cubits (about 84 fathoms) from V. Ephraim-Benjamin (2 Kings 14:13; 2 Chronicles 25:23). WAX, a well-known substance obtained from bees, easily yields to the action of heat and quickly melts from it. My heart has become like wax, says the Psalmist, melted in the midst of my bowels (Ps 21:15). And the mountains will melt under Him, says the prophet. Micah, the valleys will fall apart like wax from fire, like waters that flow down a steep slope (Micah 1:4) BOIL, glory (Ps 104:30), boil, produce. EXCELLENCE, glory. (Ps 72:4), avoidance, refuge. ARISE, glory. (Luke 13:11, 21:28; John 8:7, 10), straighten up, rise up; raise your head. THE RESURRECTION OF OUR LORD JESUS ​​CHRIST. Early in the morning on the first day of Saturday, now called Sunday, some pious women, as the evangelists narrate, went to the tomb of the Lord Jesus to anoint His body with oil, which they did not have time to do at the burial. And behold, there was a great earthquake, because the angel of the Lord rolled away the stone from the tomb. The guards, horrified by his appearance, fled. The angel addressed the pious women: do not be afraid, for I know that you are looking for Jesus crucified; He is not here - He has risen, as He said. Come, see the place where the Lord lay (Matthew 28:5–6). The myrrh-bearers saw the tomb open and found in it only the vestments of the Lord. On their way back, the risen Savior appeared to the myrrh-bearers and then appeared to many more than once, for example. to the apostles for 40 days, continuing to teach them the mysteries of the Kingdom of God (Matthew 28; Mark 16; Luke 24; John 20–21; Acts 1:3). Thomas, who doubted His V., He even allowed Him to touch His wounds. With His resurrection from the dead, the Lord Jesus Christ laid the foundation for our blessed resurrection (1 Cor 15:20–22). The prophetic image of V. the Lord is presented in the book of the prophet. Jonah, who was in the belly of the whale for three days and three nights (Jonah 2:1; cf. Matthew 12:40). See Muretov M.D. prof. God the Word and the Resurrection of Christ. M. 1903, Glebov I. The Resurrection of the Lord and the appearance of His disciples after the Resurrection. Kharkov, 1900 and 2nd ed., Novocherkassk, 1905, Same, Historical authenticity of the Resurrection of our Lord Jesus Christ. Kharkov, 1904, Butkevich T.I., priest, prof. Rationalistic hypotheses about the Resurrection of our Lord Jesus Christ. Kharkov, 1910 RESURRECTION OF THE DEAD. The future of universal V. has to be at the end of this visible world, which will be transformed. It will consist in the fact that the souls of the dead will again unite with their former, transformed bodies and people will be spiritual and immortal. Until the general resurrection, the souls of the righteous are at peace and in the beginning of eternal bliss, and the souls of sinners are in the beginning of eternal torment. However, the souls of those who died in faith, but did not bear worthy fruits of repentance, are helped by prayers, alms for them by the living, and especially by the offering for them of the Eucharistic sacrifice of the Body and Blood of Christ. THE CLOTHES OF CLOTHES (Matthew 23:5) consisted of purple-blue tassels (Hebrew tzitzit) at the four ends of the outer clothing, according to the prescription of the Law of Moses (Deut. 22:12; Num. 15:37–39), and were supposed to remind of the commandments of the Lord. The Pharisees thought that the wider their V., the more visible their piety was to the people. Touching with faith these tassels of the Savior's robe of the bleeding woman healed her illness (Matthew 9:20). According to the testimony of travelers, among the Persians even today, tassels sewn to the outer dress serve as an expression of the piety of those who have such tassels. VOSOR, the name of two cities, a valley and a stream: (Jer 48:24), Moabite city to the north. from Arnon, in the desert of Mysor; thought to be identical with Bezer Reuben (Deut. 4:43; Josh. 20:8); ( 1 Mac 5:26, 28 ), a city in the land of Gilead; ( 1 Samuel 30:9–21 ), the valley and stream of Bozher to the south. the extremity of the inheritance of the tribe of Judah. The patriarch Isaac was already located here with his tents (Gen. 26:17). David and 600 of his men once crossed the Bosrah stream, of which 200, due to fatigue, remained by this stream, and the remaining 400 went in pursuit of the Amalekites (1 Samuel 30:9-10). BOSOR (2 Peter 2:15), father of Balaam. – See Veor. BOSORAH (common corral) (Gen. 36:33), the famous Edomite city 36 versts. to the southeast from Edreya. It is often mentioned in Scripture as the chief city of Idumea (Isa 34:6, 63:1; Jer 48:24, 49:13–22; Am 1:12). Prophet Jeremiah calls it the city of Moab, but it was probably taken from the Ammonites by the Edomites, from whom it was later taken by the Moabites. In the prophetic books it is spoken of as one of the richest and most fortified cities of Idumea: it is formidable and impregnable, located in the clefts of the rocks and occupies the tops of the hills like an eagle. But even if you build your nest high like an eagle, I will bring you down from there, says the Lord (Jer 49:16). Nevertheless, its land is rich, it has many herds and magnificent palaces (Isa 34:6, 7; Am 1.12; Micah 2:12). Currently, this is probably the village of el-Bussir in the Seir Mountains, to the southeast. from the Dead Sea. The many ruins around this village show that in ancient times there was a large city here. Goats, which are mentioned in connection with V. by the prophet. Isaiah (Isaiah 34:6), and are now very numerous in this place. INFLAMMATION WITH BOLDS, glory, purulent scabs (Exodus 9:9–10). Boils consisted of inflamed boils or sores that affected the Egyptians and all their livestock. This was the sixth plague of Egypt. Moses took the ashes from the oven, threw them towards the sky in the wind, and when they fell on a person or livestock, this terrible disease immediately appeared on them. This ashes, taken, perhaps, from the incandescent furnace and producing such a terrible disease, did not serve as an example of the painful slavery in which the Jews were in Egypt, and should not it have reminded the Egyptians that the source of this torment was their excessive oppression of the descendants of Abraham? M.b., it is precisely this ulcer that is indicated in Deuteronomy 28:27 The Lord will strike you with the leprosy of Egypt, scabs and scabies, from which you will not be able to be healed. RESPECT, glory. (Ps 46:2; 97:8), splash your hands, applaud. RISE, glory (Gen. 4:8; Num. 24:17; Deut. 13:1, 34:10, etc.), rise up, set on your feet, encourage, resurrect. EAST, this word is used in Palestine in general in relation to a distant country lying east of Palestine (Isaiah 45:11), and the sons of the East (Job 1 3) are generally residents of countries lying to the east. from Palestine. In Isaiah 2:6 V. is called the main place of sorcery and other similar secret knowledge. In Scripture, the Lord Jesus Christ is called the East from above (Luke 1:78). – See also South. EASTERN SEA (Eze 47:18; Joel 2:20, Zech 14:8) - see Dead Sea. RAISE, glory. (Ps 31:9), to bridle, bridle; tighten. OUTSTAND, glory. pull out, pull out (to the shore) (Acts 27:17); consider, examine, judge (1 Cor 2:14–15; 4:3–4); condemn (9:3) RISE, glory. (Luke 9:51), in Russian. taking from the world. BOZKAF (hill, elevation) (Joshua 15:39), city of the tribe of Judah in Sephila, homeland of Jedida, mother of the Judah king Josiah; in 2 Kings 22:1 Botskaf. VRABIE, glory. - see Crane. HOSTIMOUS, glory. (Numbers 23:23), bird divination, foreshadowing, prophecy. DOCTOR, HEALING (Job 13:4). In the Bible, the word V. is first mentioned in Gen. 50:2; but there is some reason to assume that the Jews existed before this time: for example, circumcision over Isaac (Gen. 21:4), midwifery (midwives) on the occasion of the difficult birth of Benjamin (Gen. 35:17), obviously, were performed by persons more or less familiar with the art of medicine. In particular, medical science flourished in Egypt. While studying the wisdom of Egypt, Moses, in all likelihood, also studied the art of healing. Egypt, as Pliny noted, was rife with disease. Herodotus said that in Egypt, each V. was engaged in the treatment of one disease, and therefore a great variety of V. practiced on the banks of the Nile. Each family had to have a special V. for each individual disease, for example: eye, ear, dental, etc.; therefore, it is not surprising that the plural is used in Genesis 50:2: And Joseph commanded his servants, the doctors, to embalm his father (i.e. Jacob). Egyptian medical art was famous in other countries. The Persian kings Cyrus and Darius used the help of the Egyptian V. The Bible contains quite a lot of factual indications that the art of healing diseases according to their various types constituted a special profession (Proverbs 17:22; Jer 8 '22; Eze 30:21; Matt 9:12; Luke 4:23; Col 4:14): special V., and tradition attributes extensive medical knowledge to Solomon. Of course, this science in ancient times was very simple and consisted mainly in the treatment of wounds and external diseases; wounds, for example, were cleansed, bound and softened with oil (Isaiah 1:6). Subsequently, benefiting from external illnesses, V. could become familiar with internal ones (2 Chronicles 16:12), and even with spiritual ones (1 Samuel 16:16). The balm of Gilead was highly valued as a healing agent. When Asa became sick in his legs, so that the disease rose to the upper parts of his body, he was condemned because in his illness he sought not the Lord, but doctors (2 Chronicles 16:12). The bleeding woman suffered a lot from many doctors (Mark 5:26), and the Evangelist Luke, himself being V., testifies that she, having spent all her property on doctors, could not be cured by anyone (Luke 8:43). Jesus, the son of Sirach, says especially approvingly about V. and healing: honor the doctor with honor according to the need for him... The knowledge of a doctor will raise his head... The Lord created medicine from the earth... with them he heals a person and destroys his illness... And give a place to the doctor, for the Lord created him too... At other times and in their hands there is success (Sir 38:1, 3-4, 7, 12-13). In ancient times, the most commonly used medicines, besides balm, were the following: oil, or wood oil, sometimes combined with wine (Luke 10:34); a plaster of figs applied to abscesses (2 Kings 20:7), the Arab V. advised to use it for all ripened abscesses; various other plasters (Wis 16:12); parts of animals, for example: heart, liver and bile of fish from eye diseases (Tov 6:5, 9); honey as a means to soften and cleanse vision (1 Samuel 14:25–29). Mental patients were treated by casting spells and reading sacred texts. There were also mineral springs in the land of Israel, the water from which was used to treat various diseases, for example, by King Herod the Great. in Jericho. For patients with rheumatism and similar diseases, treatment with baths and mineral waters was used. HARM, glory, boil, purulent wound; leprosy (Deut. 28:27, 35). HARMFUL, thank you. (Rev 9:20), killed, dead. DAMAGE, glory. (Lev 22:25), spoiled, rejected, corruption. THE BIBLE TIME COUNTING begins with the creation of the world and man. The units used to define and measure the time of events in the Bible are days, weeks, months and years: A day in the sense of a day was counted among the Jews from one evening to another or from sunset to another sunset (Gen. 1:5; 8:13). And there was evening and there was morning - with these words the writer of everyday life divides the days of creation from one another. The Jews, according to Josephus, took two evenings: one began at about three o'clock, and the other at about five in the afternoon. The Lord died at the beginning of the first evening, and at the beginning of the second he was removed from the Cross. Measuring time by sundials (namely, by the sun's shadow on a clock) has long been used in Babylon (Dan 4:16), and from here Ahaz probably borrowed the sundial (2 Kings 20:9–11). At first, they recognized only noon, and then various hours of the day. Daylight hours gradually became known among Jews, and by the time of Jesus Christ the day itself (that is, the time when the sun is visible above the horizon) was usually divided into 12 hours, counted from sunrise to sunset. Aren't there twelve hours in a day? - said the Lord Himself, marching to Judea to raise Lazarus (John 11:9). The day was divided into three parts - evening, morning and noon (cf. Ps 54:18), into four trihours (called the first, third, sixth and ninth hour) or even into smaller six parts. The night (when the sun is not visible above the horizon) among the Jews was first divided into three watches, and from the time of at least Roman rule into four (Matthew 14:25; Mark 13:35); The first traces of the week as a definite period consisting of seven days are found among the Jews already in the narrative of the flood (Gen. 7:10; 8:12), and then in the history of the patriarch Jacob and in other places (Gen. 29:27; Dan. 9:27). Among the Jews, the days of the week ended with Saturday, and the whole week in later times was also called Saturday, while the other six days were considered days from Saturday (in order - first, second, etc.). Thus, the Jewish days of the week had no special names; among the Egyptians they bore the names of the seven known planets. The Jews also considered as a unit of time a period consisting of seven weeks from Passover to Pentecost, therefore called the Feast of Weeks (Exodus 34:22), as well as a period consisting of seven weeks of years (i.e. 49 years), followed by the 50th year, the jubilee (Exodus 23:10; Lev 25:1-17, etc.). After the Resurrection of Christ, the first day of the week began to be called the Lord's Day, Sunday or Resurrection Day; From the biblical account of the flood it is clear that the calculation of time by months also dates back to ancient times. Among the Jews, the year was usually divided into 12 months, but these were lunar months, determined by the course of the moon, in which there were alternately 29 and 30 days, which is why after each 12 months there were still a few hours, minutes and seconds left, from which after a few years an extra month was formed - the 13th. This extra month (Veadar, or the second extra Adar) - to coordinate the lunar year with the solar year - the Jews usually entered into the calculation after several years, mostly after three, and sometimes in the third year. Determining the year and the number of months was the responsibility of the priests. The exact sign by which one could see the need for the insertion of the thirteenth month was the injunction of the Law (Lev 23:10–11) that on the 16th day of the first month of the church year (Nisan) sheaves of the ripened harvest must be sacrificed; therefore, if the priests saw that by the 16th day of this month the harvest had not yet ripened, then an intercalary month should have been added, due to which the lunar year was equal to the solar one. The ancient Jews named the months in relation to agricultural work or to natural phenomena, for example: Aviv (month of ripening ears), Zif (month of radiance), Etanim (month of swift streams), Bul (month of rains); after the Babylonian captivity - in Babylonian: 1st - Tishri (30 days), 2nd - Marheshvan (29 days), 3rd - Kislev (30 days), 4th - Tebet (29 days), 5th Shebat (30 days), 6th - Adar (29 days), 7th - Nissan (30 days), 8th - Iair, or Jairus (29 days), 9th - Sivan (30 days), 10th - Tammuz (29 days), 11th - Ab (30 days), 12th - Elul (29 days), but in the order of the church year the first month was Nissan; The calculation of time by year has also been carried out since ancient times. The Jewish year was a lunar year, consisting of 12 and sometimes 13 months. The Jews had a two-year year: civil and ecclesiastical. Since ancient times, their civil service began in the fall, with the month of Tishri, corresponding to our September; church, according to the establishment of Moses, from the month of Abib or Nisan (our March) in memory of the fact that on the fifteenth day of this month the Jews left Egypt. According to the civil year, treaties were negotiated among the Jews, elections of authorities were carried out, the time of birth of children, the beginning of the reign, etc. were designated; According to the church, or sacred, year, holidays and sacred times were considered (Exodus 12:2; Lev 23). The same year the prophets designated the time of their prophecies and visions (Zechariah 7:1). The Jewish counting of years from the creation of the world goes along with the history of the life of the patriarchs and the history of the destinies of the people of God. According to EUR the time of the Nativity of Christ does not go back further than 3761 from the creation of the world, and according to the Vulgate text it refers to 3984; according to LXX it falls on 5508. The difference in these calculations mainly comes from disagreement in the calculation of time from the creation of the world to the exodus of the Israelites from Egypt. Our Orthodox Eastern Church accepts the LXX numeral, i.e. 5508 from the creation of the world (a Creatione Universi). Sackcloth (clothing made of coarse thick cloth) - see Hair shirt. ALL-SOUNDLY, glory. (Philippians 2:30), wholeheartedly, wholeheartedly. INTRODUCTION, glory. (Lev 23:17), dwelling; settlement. UNIVERSE. The initial specks of dust of the universe (Proverbs 8:26) are our atoms. ALMIGHTY (Heb. Shaddai) (Genesis 17:1; 48:3; Exodus 6:2–3; Job 5:17, etc.), one of the most essential properties of God. With this name the Lord appeared to Abraham, Isaac, and Jacob. This is how He testified about Himself to Moses. And God spoke to Moses and said to him: I am the Lord. I appeared to Abraham, Isaac and Jacob with the name “God Almighty,” but with My name “Lord” (Jehovah) I did not reveal myself to them (Exodus 6:2–3). The omnipotence of God is especially revealed in the history of His creation, providence, redemption and reward. ALL FRUIT, glor., whole or complete Sacrifice, in Russian. burnt offering (Lev 16:24); an all-perfect sacrifice (Wis 3:6). BURNT OFFERING - See Burnt Offering. OPEN, glory. (Acts 18:7; 27:13; Heb 11:12), near, near, nearby. SCREAM, glory. (Matthew 14:36), hem, floor. FOLLOW, glory. (Matthew 21:9), follow, accompany. UPSTANDING, glory. (2 Cor 8:22), zealous, diligent. EVERYTHING, glorious, not at all, not at all (Matthew 5:34); certainly, without fail (Luke 4:23). IN EVERY WAY, glorious, indeed, in any case (Tob 14:8); barely (2 Peter 2:18). THE SECOND COMING OF CHRIST (Matthew 24:26 ff.; Luke 17:30 ff.; 21:27 ff.). The Lord repeatedly told the disciples about His second coming (in specialized literature the Greek word “parusil” is also used to designate the early Christian expectations of His imminent appearance). It was announced by the angels to the apostles during the Lord’s ascension into heaven: Jesus, who was taken up from you into heaven, will come in the same way as you saw Him ascending into heaven (Acts 1:11). The v. p. of Jesus Christ will be completely different from the first (when the Lord came in deep humiliation): the second time He will come in all His glory, surrounded by a host of angels and saints (Matthew 25:31; Luke 21:27). Time V. p. is completely unknown not only to people, but also to the angels themselves. Watch, said the Lord at the conclusion of the parable of the ten virgins, because you know neither the day nor the hour in which the Son of Man will come (Matthew 25:13). The suddenness of Christ's death is depicted in parables: about the ten virgins; about servants waiting for the Master; about the owner guarding the house, etc. However, some signs of Christ’s righteousness are also revealed in Scripture: preaching the Gospel to all nations (Matthew 24:14); extreme impoverishment of faith and love between people (Matthew 24:4–12; Luke 18:8); special disorders and strife in the political world; the coming of the Antichrist (2 Thessalonians 2:1–12) and extraordinary phenomena in the physical world, namely: famine, pestilence and great earthquakes in places, and then, just before the coming of Christ, the sun and moon will darken (Matthew 24:7, 29–30; Luke 21:25–26). In the primacy of the Church there was and then was kept faith in the nearness or imminent advent of Christ's reign. See Strakhov V.N., priest, prof. Belief in the nearness of the “parusin”, or the second coming of the Lord, in early Christianity and among St. Pavel // Collection of articles in memory of the 100th anniversary of the Imperial Moscow Theological Academy T. 1 Sergiev Posad, 1915 P. 329–380; Glubokovsky N. N., prof. About the Second Epistle of St. ap. Paul to the Thessalonians Pg, 1915. DEUTERONOMY - See Moses, Pentateuch of Moses. AGIANT (Esth 3:1, 10, etc.), as LXX calls it by his family or origin (maybe, translated from Hebrew, where it means: agagit) the Persian nobleman Haman, the favorite of King Artaxerxes. University, BUZ (despicable), name of two persons: ( Gen 22:21 ) Buz, the second son of Nahor by his wife Milcah; (1 Chronicles 5:14) Buz, mentioned in the genealogy of the tribe of Gad. BOUZIY (despicable) (Ezek 1:3), father of the prophet. Ezekiel; from a priestly family. THE BRITISH (Job 32:2, 6), this is the name of Elihu, one of Job's friends; probably by origin from Nahor, as in Jeremiah 25:23 the Arab tribe is called Buz (Wuz), although in the wedge-shaped inscriptions the name of the country Bazu is found near Avran. WUNAH (prudence) (1 Chronicles 2:25), from the sons of Jerahmeel. VUNNIY (created by God), name of two persons: (Nehemiah 9:4), Levite, contemporary of Ezra and Nehemiah; (Neh. 11:15), another Levite from an earlier time. The New Testament Nicodemus, according to Jewish tradition, was called Bunni. THE OUTER ROYAL ENTRANCE (2 Kings 16:18) was a covered gallery connecting the royal house with the house of the Lord. The third entrance to the house of the Lord (Jer 38:14), apparently, was granted to one king, for the latter (Zedekiah) hoped to speak here with Jeremiah secretly (v. 16; cf. v. 24). Therefore, we can consider the third entrance a continuation of the “external” and mean the entrance to the outer courtyard of the church was specially arranged for the king and continued, perhaps. to the wall that separated the outer courtyard from the inner one. CALLERS OF THE DEAD, WIZARDS (Lev 20:6, etc.), sorcerers who were engaged in summoning and questioning the dead in order to learn from them the hidden secrets of the future. Among them, the sorceress of Endor is especially famous, who summoned the shadow of the prophet for Saul. Samuel. The sin of witchcraft, calling and questioning the dead is very strictly condemned both in the OT (Deut. 18:10,14) and in the NT (Gal. 5:20). BE HIGHLY WILD, thank you. (Rom 11:20; 1 Tim 6:17), to be proud, to be proud, to think highly of oneself. HEIGHTS (1 Samuel 9:12), or eminences on hills and mountains, were often the place of true worship of God, but were very often used for idolatry (Lev 26:30). Apparently, from the most ancient times, elevated places were chosen for the construction of altars or altars (Gen. 12:7; 22:2, 31:54). Before the Jerusalem Temple became a designated place for worship, altars and altars were usually erected on the tops of mountains (Judges 6:25; 1 Samuel 9:12; 1 Chronicles 16:39, etc.). After the construction of the church, such V. became an abomination (precisely because they were very often defiled by pagan idolatry). Scripture notes about one king of Judah (Jotham) that he did what was right in the sight of the Lord in everything... Only the high places were not abolished (2 Kings 15:34–35). Mountains and mountains have always been considered the most sacred in almost all eastern religions, as places elevated above the earth and bringing them closer to heaven. V., mentioned in the Bible, a) in Gibeon (1 Kings 3:4); b) in Arnon (Numbers 21:28); c) Baal's (Numbers 22:41), i.e. Hamoth-Baal, a place in Moab (Joshua 13:17); d) Tophet (Jer 7:31); e) Bama (Eze 20:29); f) Abena (Hosea 10:8) and others. The kings who were especially distinguished by their zeal in the dispensation of Egypt were Poram (2 Chronicles 21:11), Ahaz (2 Chronicles 28:25) and Manasseh (2 Chronicles 33:3), and kings Hezekiah (2 Kings 18:4) and Josiah (2 Kings 23:8) primarily labored in their destruction ), after which V. is no longer mentioned in the Bible. See Palmov M.S. Idolatry among the ancient Jews. St. Petersburg, 1897. pp. 152–176. HIGHER, glory. (Matthew 20:10), more. GAAL (rejection by God, His aversion) (Judgment 9:26 ff.), son of Ebed; the head of the uprising of the Shechem residents against Gideon’s side son, Abimelech (who reigned illegally in Shechem), who defeated G.’s army and put it to flight, and his accomplices were partly scattered and partly killed. GAASH (earthquake) (Judges 2:9), a mountain in the inheritance of the tribe of Ephraim, near the city of Timnath-sarai, where Joshua lived and died (Joshua 24:30). The valley of Nahle-Gaash (Nagale-Gaash) was also, in all likelihood, near Mount G. (2 Kings 23:30; 1 Chronicles 11:32). GABBAI (collector of taxes, duties) (Neh. 11:8), the head of a significant family in the tribe of Benjamin; upon his return from Babylon he lived in Jerusalem. GABAAF, glory. (Joshua 24:33–34), a city on Mount Ephraim, where Aaron's son, Eleazar the priest, is buried; but this is how it is read only according to some lists of the LXX and in Glav., and in others it is called Gibeah, sometimes (for example, in Russian) simply: the hill of Phinehas... which was given to him on Mount Ephraim (v. 33); however, in Russian (v. 34) Gibeoth. GABAIL (God is high), the name of two persons: (Tob 1 1), one of Tobit's ancestors; (Tov 9:2, 5, etc.), a Jew who lived in Ragah of Media; Tobit lent him 10 talents of silver against receipt, which G. returned to Tobius, the son of Tobit. HAWAII (Judph 3:10), an area in the inheritance of the tribe of Issachar, Holofernes was located between it and Scythopolis. Now, apparently, this village is 4 2/3 versts to the north. from Samaria (Sebastia). GIBEON (Neh. 7:25), his descendants, numbering 95 people, returned from Babylon to Judah with Zerubbabel; in 1Ed 2:20 Gibbar. GIBEON (exalted) (Joshua 10:1ff.; 11:19), an ancient Canaanite city that belonged (together with the cities of Beeroth, Kephira and Kiriath-jearim) to the Hivites, who deceitfully entered into an alliance with Joshua (Joshua 9:3ff.). Although this alliance was accepted and the Gibeonites were spared, the city, despite this, lost its independence, subsequently went to the tribe of Benjamin (Joshua 18:25) and with its suburbs was given to the Levites (Joshua 21:17). As a Levitical city, it became a very significant place from the very beginning of the reign of David until the construction of the temple by Solomon. David erected a new tabernacle for the ark of the Lord on Mount Zion, but another tabernacle, with an altar for burnt offerings, was in Gibeon, where under the high priest Zadok sacrifices were made daily (1 Chronicles 16:39–42); but it is impossible to indicate with precision at what time this altar was erected in G. Here Solomon, at the beginning of his reign, sacrificed a thousand burnt offerings to God and prayed for it. so that the Lord would give him an understanding heart (1 Kings 3:4–14). G. was the site of one of Joab’s brilliant victories (2 Samuel 2:12–17), and also witnessed one of his most inglorious deeds, namely the treacherous murder of his cousin Amasa, whom Joab was jealous of (20:8–10). Currently, on the site of the biblical city there is (2.5 hours north-west from Jerusalem, on the road from it to Jaffa) the small village of El-Jib, with ancient ruins. The surrounding countryside is one of the most picturesque and cultivated in Palestine. Near the village, travelers are still shown the remains of the Pond of Gibeon, or great waters (Jer 41:12), where the battle between Joab and Abner took place on the shore, ending in the defeat of the latter. In Scripture, G. is sometimes supplied instead of Hawaii, or Gibeah (cf. 1 Chronicles 14:16 and 2 Samuel 5:25). GIBEONITES (2Kings 21:1ff.), or HIBITS (Joshua 9:1, 3ff.), inhabitants of Gibeon; They, by cunning and with insidious purposes, managed to enter into an alliance with Joshua G. sent envoys to him, who dressed in old clothes and put on old shoes, and also stocked up on dry moldy bread in bags and patched skins of wine, and thus pretended to pretend to be foreigners, as if from a very distant land. When asked who they were and where they came from, the messengers answered Jesus: we are your servants, we have come from a very distant land, for we have heard much about Jehovah your God, about His glory, and we ask you to enter into an alliance with us. With this false testimony they deceived Joshua and the elders, who forgot to inquire of the Lord and thoughtlessly entered into an alliance with them. The treaty was solemnly confirmed by oath and supported by Joshua, although the people were indignant when they learned that the supposed travelers from a very distant land belonged to the Canaanites, condemned by God to destruction. However, although out of pious respect for the solemn oath their lives were spared, nevertheless Joshua and the elders determined to appoint them for eternity to perform servile duties for the entire people, and especially at the tabernacle, such as cutting wood and carrying water. Subsequently, a special category of church ministers was formed from them, known as the Nethinim, i.e. data. Later, Saul, out of jealousy for the descendants of Israel and Judah, killed many of G. and thereby violated the alliance they had concluded with the Israelites and the solemn oath before the Lord. This reckless act of Saul aroused the wrath of God, which had a heavy impact on his house: seven of Saul’s descendants (two sons and five grandsons), given out by David G., were hanged by them in Gibeah, the city of Saul (2 Sam. 21:1–9). Then the Scripture mentions only a few persons who descended from G., for example: Ishmaiah, the leader of David’s thirty brave men (1 Chronicles 12:4); Melatius, who helped, together with other G., rebuild the Jerusalem wall in the days of Nehemiah (Neh. 3:7); false prophet Hananiah, Jeremiah's opponent (Jer 28:1, 10, 12, etc.); however, all these persons, it must be assumed, were not descendants of the ancient Hivites, but Benjamites born in Gibeon. THE DESERT OF GIBEON (2 Kgs. 2:24) was undoubtedly in the vicinity of Gibeon, as was the valley of Gibeon (Isa. 28:21), probably coinciding with the narrow winding valley near that city. This area is remarkable for the victory of Joshua over the five united kings of the Amorites and the miracle that took place here (Joshua 10:11). They think that the four cities named by Joshua (Joshua 9:17) constituted something like a united federal state (cf. Joshua 9:11; 10:2). The settlement was located near the Jericho desert, to the west. from the latter, but now its exact position is unknown, as is the hill Amma mentioned in connection with it, which is opposite Giah, on the road to the wilderness of Gibeon (2 Samuel 2:24). GIBEON POND - see Ponds. GABATH (garden, gardener; field, village) (Esth 2:21; 6:2), one of the eunuchs who guarded the threshold of the royal palace in the days of Artaxerxes. Together with another eunuch, Terah, he plotted against the king's life; but the plot was discovered by Mordecai, and the conspirators were hanged. G.'s name is also found in the addition to the first chapter of the Book of Esther (v. o); at 1:10 Bigfa. GABATHON (1 Kings 15:27), a Philistine city in the tribe of Dan, where Baasha killed the king of Israel, Nebat, the son of Jeroboam. – See also Givvefon. GAVAI (2 Kings 5:25) (hill), border north. city ​​of the tribe of Benjamin, also called Gibeah Benjamin and Geva. Therefore, the expression from Teba to Beersheba (2 Kings 23:8) means the entire length of the inheritance of the tribe of Benjamin. Near Greece, the Philistines were defeated by the troops of David. An army of Assyrians passed by Geva from Ai and Michmash towards Jerusalem (Isaiah 10:29). Some believe that the biblical Gibeah Veniamin now corresponds to the village of Jebaia, located on a picturesque hill several miles south of Mukmas, or biblical Mikhmas. – See Gavaoi, Geva, Gibe (2). GABWATH (John 19:13), Heb. a word meaning an elevated place or platform, like a judge's pulpit in public places. The floor of this stone platform was paved with multi-colored mosaic stones, as was customary among the Romans and Jews in palaces and public buildings, therefore in Greek. it is called Liphostroton, i.e. covered with stones. Mosaic paving was generally adopted by the Romans. This platform was located outside the praetorium, for Pilate, before pronouncing the verdict from this trial seat, led Jesus Christ out of the praetorium. – See also Temple of Jerusalem (3) Herod. GAVVIS (2Ez 5:20) - see Geva. GAVLON, glory. ( Deut. 4:43 ) – see Golayi. GABRIEL (power of God) (Luke 1:19, 26), one of the seven main angels, lifting people's prayers to God God commanded Archangel G. to explain the prophet. Daniel saw a vision of a ram and a goat, as well as the mystery of the seventy weeks (Dan 8:16; 9:21). He was sent by God to announce to Zechariah the birth of John and to the Blessed Virgin Mary the birth of the Savior from Her (Luke 1:11–19, 26, 30–31). GABRI (man of God) (Tob 1:14), brother of Gabael, Tobit's creditor; elsewhere (Tov 4:20) he is called the father of Gabael. HAGEDOLIM (son of the great ones) (Neh. 11:14), father of Zabdiel, chief of the priests in Jerusalem upon his return from captivity in Babylon. GAGR (wanderer, fugitive; exile) (1 Chronicles 11:38), father of Mivhar (in 2 Samuel 23:36 Bani the Gadite), one of the brave and main warriors of David. GAD (lucky, happiness), the name of two persons and the name of a pagan deity: (Gen 30:10–11), seventh son of Jacob, firstborn of Zilpah, Leah's maid; brother of Asher. Dying, Patriarch Jacob predicted the following to Gad: Gad, the crowd will press him, but he will push them back on their heels (Gen. 49:19). Moses predicts in even more detail the events that distinguish the history of the tribe of Gad from others (Deut. 33:20–21). After the defeat of the Bashan kings, the tribes of Reuben and Gad asked Moses to assign them an inheritance in the former possessions of Bashan, since they seemed especially suitable for cattle breeding. Moses complied with their request, and the tribe of Gad was placed south of Reuben, between the mountains of Gilead and the Jordan River. In this area, both tribes were repeatedly attacked by neighboring pagan tribes, but always showed courage (1 Chronicles 5:19–22; 12:8), won victories and, under David, defeated all their enemies. In the Song of Moses (Deuteronomy 33:20-21) there are references to the expansion of the tribe of Gad and its courage, as well as its faithfulness to its promise to go with the other tribes to conquer the Promised Land, despite the fact that it already had its own destiny in Bashan; (1 Samuel 22:5, etc.), a seer and close friend of David, to whom he appeared in Mizpah and ordered him to return to his fatherland. After the census of the people made by David, G. appeared to him to announce the punishment (2 Samuel 24:11–19). Like the prophet. Nathan and Samuel, G. recorded in detail the affairs of David and his reign (1 Chronicles 29.29), and also helped him in arranging worship in the tabernacle (2 Chronicles 29:25); Gad in the words of the Lord in Isaiah 65:11: and you, who... prepare a meal for Gad and dissolve a full cup for Me - denotes the god (idol) Mastia, under which the planet Jupiter was worshiped; The latter is still called by the Arabs “greater happiness” in comparison with the “lesser”, namely Venus, which must be understood in the Meni mentioned here. The name G. is often found in the inscriptions of Phenicia and Palmyra. The custom of preparing tables with food for idols, which is indicated by the prophet, was famous in ancient pagan religions. See Palmov M.S. Idolatry among the ancient Jews. St. Petersburg, 1897 P. 376. GADAD (terrible, strong) (Genesis 36:35–36), son of Bedad; the fourth king of Edom, who reigned after Husham. He defeated the Midianites in the field of Moab. Its main city was called Abit. GADADRIMMON, glory. Adadrimon. From a comparison of 3ah 12:11 with 2 Chronicles 35:22–25, it must be assumed that this city of the tribe of Manasseh was located in the valley of Megiddo, where nearby the pious Jewish king Josiah was mortally wounded in a battle with the Egyptians, whose death was bitterly mourned by all Judah and Israel. With this great cry, the prophet. Zechariah compares the lamentation of the house of David about the death on the cross of the Son of God, the Savior of the world, which once took place: they will look at Him, whom they pierced (cf. John 19:37). On that day there will be a great cry in Jerusalem, like the cry of Hadadrimmon in the valley of Megiddon (Zechariah 12:10–11). It is possible, however, that in this name we should also see an indication of the god Adadrimmon, then this will indicate Phoenician religious influence, for the first part of this word reproduces the name of the god of Phenicia Addu (worshipped both in Assyria and among the Arameans under the name Ramman, or Adadda), the god of thunder and storm, “who proclaimed his voice from the sky,” so that “the whole earth trembles from his voice.” Fortune telling, glory. (Deut. 28:37), ambiguous speech, allusion; incomprehensible expression; mystery; in 1 Cor 13:12 - guesswork, guesswork. DIVINATION (Lev 19:26; Num 23:23; Isa 8:10; Jer 29:8; Eze 12:24; 13:6; Zech 10:2, etc.) has been known since ancient times and is strictly prohibited by the Law of Moses (Deut 18:10–11). in cups or bowls (Gen. 44:5). Melted wax was poured into a goblet filled with water, and different answers were deduced from the different shapes represented by the wax. This type of G. is considered one of the most ancient; it is mentioned in the history of Patriarch Joseph; arrows (Eze 21:21). According to the testimony of Blessed Jerome, it was done like this: they wrote on the arrows the names of the cities against which military operations were supposed to begin, and then, mixing the arrows, they put them in a quiver. The first arrow drawn from the quiver meant the city that was to be attacked. Prophet Ezekiel says that Nebuchadnezzar, going against Zedekiah, king of the Ammonites, when he met two intersecting roads on his way, also told fortunes (except for the teraphim and the liver) with arrows. This method was used by the Arabs before Mohammed, by whom it was prohibited. It was also used by the Greeks and other ancient peoples; by the liver (Eze 21:21). This G. consisted of examining the liver of killed animals. If the liver turned out to be red and healthy, then this was considered a good sign; if it was dry and wrinkled, then this was a bad sign; staff or rod (Hosea 4:12). They think that this was done in the following way: the person telling fortunes with a rod measured it with the fingers or palms of his hand, saying as he measured: yes, no; then, depending on what word was pronounced when placing a palm or finger on the staff for the last time, they concluded about the happy or unhappy outcome of the undertaking. In addition, there were also G. based on dreams, on fire, water, air, clouds, flight and singing of birds, meetings, hand features, etc. GADAR (heights, greatness) (Genesis 36:39; 1 Chronicles 1:50–51), or Adad II, the last of the kings of Edom, the son of Barad, after whom supreme power passed to the elders; his place of residence was the city of Pau. GADARAH, THE COUNTRY OF THE GADARES (Mark 5:1; Luke 8:26). G. is the main and fortified city of the Gadarene region, beyond the Jordan in Perea, to the southeast. from Tiberias; from him this area received its name. The city of G. was located on the top of a hill, at the bottom of which, on both banks of Hieromax, there were warm mineral springs called Amapha. The city of G. is not mentioned in the Bible. At present, there are extensive ruins of Um-Keis, belonging to ancient Greece, and at the foot of the hill there is a deep bed of the ancient river Hieromax (Sheriat El-Mandhur), to the south. on the bank of which G. stood and on the north. There are still warm mineral springs here. G. is mentioned for the first time by I. Flavius among the cities occupied by Antiochus III the Great, king of Syria (223–187 BC), but was taken from the Syrians twice (in 218 and 198 BC) by Alexander Iannaeus (Antiquities XIII, 13, 3, Jewish War I, 4, 2) and then restored Pompey (64–63 BC) (Antiquities XIV, 4.4, Jewish War I, 7, 7). After this, Greece belonged to the Decapolis (Matthew 4:25; Mark 5:1, 20; 7:31; Pliny 5:18:74) and in 30 BC it was donated by Augustus to Herod, after whose death it again gained independence under Roman supremacy. I. Flavius ​​even calls Greece the metropolis of Perea (Jewish War IV, 7, 3) and characterizes it as a “Hellenic city” even in the pre-Christian era (Antiquities XVII, 11.4, Jewish War II, 6.3). G., or the country of the Gadarenes, is known as the place where the Lord healed a demoniac who was hiding in tombs (Mark 5:1–21; Luke 8:26–40). A remarkable feature of G. are caves, or “coffins,” carved into the limestone soil and representing depressions of various sizes with niches on the sides for placing corpses. All current inhabitants of Um-Keis live in these caves. The remains of the city gates and colonnades of theaters to this day clearly speak of the prosperity of the former city. The ruins of another city, Gergesa, are even more extensive and beautiful than those of the Gadarenes. The remains of three churches, two majestic marble amphitheaters and many columns testify to the former power of the Roman Empire. Regarding G., it is also necessary to note that the area where the demoniac was healed is called the country of Gergesin (Matthew 8:28). G. lay close to the southeast. from Lake Tiberias, or the sea, and Gerges (supposed Kersa, or Cursi, by the sea) - even closer, in the same direction from the lake, and both cities were in the same region (Perea, or ancient Gilead). Thus, the only difference is that one evangelist named one city, and the other - another, but of the same district and adjacent. HADASSAH (myrtle) (Esther 2:7), the first (Hebrew) name of Esther, the wife of the Persian king Artaxerxes, before she married the king, after which her Hebrew name was changed to Esther (Persian star). Fortune Teller, Soothsayer, a person who foretells or foretells the future. In Deuteronomy 18:10, G. are placed along with sorcerers, sorcerers, and charmers: Jews had to avoid communication with them. Divination and fortune-telling were almost the predominant sin of the Israelites and other eastern peoples. In order to find out the future, various methods were used, sometimes absurd, for example: for this they used a bowl with special charms, shook arrows, questioned the teraphim, examined the liver (Eze 21:21), guessed by dreams, by fire, water, air, by clouds, the flight and singing of birds, by the entrails of animals, trees, hand features, numbers, meetings and various signs, guessed wax, rods, etc. The custom of divination and fortune-telling is prohibited with particular severity by the Law of Moses and other sacred writers (Deut. 18:10-14; Isa. 8:19-20; Rev. 21:8, 22:15). They are a branch of pagan idolatry and superstition, and in whatever form they appear, all this is contrary to the spirit of Christianity and reveals ignorance and sin in a person (2 Peter 1:19). GADDAD, glory. (Numbers 33:32–33) – see Hor-Agidgad. GADDIEL (happiness from God) (Numbers 13:11), son of Sodiah; from the heads of the tribe of Zebulun; participated in the survey of the Promised Land under Moses. GADDIA (happiness from God) (Numbers 13:12), son of Susi, representative of the half-tribe of Manasseh; participated in the survey of the Promised Land under Moses. GADDIS (happy) (1 Mac 2:2), this was the nickname of John, the eldest son of the priest Mattathias, who fought for the faith and fatherland against the Syrian king Antiochus IV Epiphanes (175–164 BC). GADER (wall, fence), name of the tower and city: (Gen 35:21), probably a watchtower; mentioned in the Bible as the first place Jacob stopped on his way from Bethel to Bethlehem. Rachel died here after the difficult birth of Benjamin (Gen. 35:16–20). G.'s Tower was located near Bethlehem - a hundred steps from it, according to the testimony of Blessed Jerome, who says that near it the shepherds learned about the Birth of the Savior. Nowadays there is an Arab mosque here, which, like the entire surrounding area, enjoys great respect among Arabs and Turks; (Joshua 12:13), the name of an ancient royal city, in the south of the tribe of Judah; its king was killed by Joshua. M.b., this is the same city as Gedera (Joshua 15:36); others identify him with Bethgader (1 Chronicles 2:51). – See Gerar. GADI (happy) (2 Kings 15:14, 17), father of Menaim from Tirzah, the murderer of the Israeli king Shallum. GADORAM (Gader is high) (Genesis 10:27, 1 Chronicles 1 21), the fifth son of Joktan, the son of Eber. The location of his descendants is not precisely determined, although it is believed to be in Southern, or Happy, Arabia, below Mecca. The descendants of G. are considered to be the Adramites (in Ptolemy) and the Atramites (in Pliny), although some distinguish between the two. GAHENAM (two springs) (Joshua 15:34), one of the cities of Judah, which were in the plain. According to Eusebius, it was located between Jerusalem and Lydda. GUESSING, glory. (Ps 30:14; 2 Cor 6:8), reproach, condemnation; blasphemy, slander; reproach, dishonor, abuse. GAZA (stronghold, fortification) (Gen. 10:19), one of the five most famous Philistine cities; located on the shores of the Mediterranean Sea, to the south. border of the Canaanites, in the tribe of Judah (Judgment 1:18; 1 Samuel 6:17; Acts 8:26), 90 versts. to the southwest from Jerusalem. Its most ancient inhabitants were the Abveites (Hivites) (Deut. 2:23) and the Anakim. Joshua could not take possession of G., and although the tribe of Judah received it as an inheritance, it did not remain in his hands for long, in fact it was a Philistine city (Judges 1:18; 3:3; 13:1). Under Solomon, G. was on the borders of his possessions (1 Kings 4:24); During the reign of Ahaz and Jotham, Greece acquired independence for itself, but lost it again under the Judah king Hezekiah (2 Kings 18:8). Then Greece fell into the hands of the Persians and Chaldeans and was finally taken after a two-month siege by Alexander the Great. in 332 BC, and then passed from the Ptolemies to the Seleucids; in 96 it came into the possession of Alexander Iannaeus, and in 61 it received freedom from Pompey. From 30 BC it belonged to Herod, after whose death it was annexed to the province of Syria. In the NT, G. is mentioned in connection with the story of the baptism of the eunuch of the Ethiopian queen (Acts 8:26). During the time of Eusebius, Greece, which had previously become a Roman colony, was in a flourishing state, but since then it has gradually fallen into decay and ruin, and now consists of three small villages. The present city, called Guzzeh by the Arabs, is located partly on a hill, partly in a lowland; the houses are built of stone, but are poor and ugly. The surrounding area of ​​the city is picturesque and fertile, the vegetation is abundant, there are many palm groves and orchards. The inhabitants, who traded with Greece back in the Persian era, are now engaged in the trade of bread, as well as the manufacture of soap, woolen materials, etc. They tell travelers many legends about Samson and his exploits, show the scattered pillars of the church, which he overthrew, as well as the hill where he carried the city gate on his shoulders. GAZA (1 Mac 13:43–48), GAZARAH (1 Mac 9:52; 14:7, 34; 4:15; 2 Mac 10:32–36, etc.), GAZIRA (1 Mac 7:45), a place often mentioned in the description of the Maccabean Wars; there is reason to consider Gazara (Gazira) identical with the ancient Gazer, or Gezer. GAZEZ (cutter, barber) (1 Chronicles 2:46), name of two persons: son of Caleb by concubine Ephah; son of Haran, grandson of Ephah and Caleb. GAZZAM (devouring, gluttonous) (1Ezra 2:48; Nehemiah 7:51), from the Nethinim, his descendants returned from captivity with Zerubbabel; in 2Ez 5:31 Casir. GASOPHILAKIA, slav. (John 8:20) - see Temple of Jerusalem (3) Herod. GAII (from Greek earthly; from Latin lord), name of 4 persons: (Rom 16:23), a Corinthian, in whose house the apostle stayed. Paul during the gospel sermon in Corinth; (Acts 19:29), Macedonian, companion of St. Paul, who was with him in Ephesus during the indignation raised by Demetrius the silversmith; (Acts 20:4), also a companion of St. Paul, a native of Derbe, who accompanied the apostle on his journey through Asia Minor from Corinth; (3 John 1:1), a disciple of John the Theologian, to whom the apostle wrote his third epistle; as can be seen from the last, much loved by the beloved disciple of the Lord. GAI, Heb., according to blessed. Jerome, means among the Jews any valley in general or a cliff, but in Russian. Numbers 21:20 the word was preserved as the name of the camp in the 40th year of the Jews' pilgrimage, before entering Palestine: from Hamoth they went to Ai, which is in the land of Moab, on the top of Mount Pisgah, facing the desert. In glory Napiya, and LXX has νάπην; according to the explanatory catalog of the last volume of the Elizabethan Bible, “Napin is the name of the vale in the field of Moab” GAI (heap of ruins), the name of two cities: (Joshua 7:2), or Aiath (Isaiah 10:28), the royal city of the Canaanites (Joshua 8:23, 29; 10:1; 12:9) with 12 thousand inhabitants, which already existed in the time of Abraham (Gen. 12:8) and was located to the east. from Bethel, near Beth Aven. This was the second city taken by the Israelites while crossing the Jordan, and Joshua completely destroyed it (Joshua 8:1–29). During the time of Eusebius, the city of G. was a desert. Nowadays, probably, Tel el-Hajar (i.e., a hill of stones), near Beitin (Bethel); (Jer 49:3), an Ammonite city mentioned along with Heshbon (Heshbon). HAKKATAN (small, younger) (1Ezra 8.12), father of Johanan, one of the descendants of Azgad who came out of Babylon with Ezra; in 2Ezra 8:38 Akatan, the father of John, one of the descendants of Astaf. HAKKOTS (thorn, thorn bush), name of three persons: (1 Chronicles 24-10), under David from the priests, in the seventh order of priestly ministry; (1Ezra 2:61), from a priestly family, his sons, upon returning from captivity, could not provide a record of their genealogy and therefore were excluded from the priesthood; ( Nehemiah 3:4, 21 ), one of the ancestors of Meremoth, who repaired the Jerusalem wall near the Fish Gate. GALEAD (hill - witness), originally this was the name of the mountain and the artificial hill of stones built on it, built at the direction of Jacob as evidence of his peaceful union with Laban, who found it here that his son-in-law had secretly left him with his family and property (Genesis 31:46-48). During the time of Moses and subsequent ones, this name began to designate all the mountains to the east. from the Jordan, lying between the streams Yarmouk and Arnon, as well as the country occupied by these mountains (see, for example, Numbers 32:1; Deut. 3:12-13; Josh. 17:5-6; Judges 7:3). Since mountainous Greece, by its natural characteristics, was an outstanding region for Israel in the entire Trans-Jordan country, the entire latter was sometimes called by this name (Deut. 34:1), i.e. and the plain at Arnon with the cities, and G. itself, and the plain of Bashan (2 Kings 10:33; cf. Deut. 3:10). The Scripture speaks of half of Mount G. or simply half of G. (Deut. 3:12; Josh. 12:2), for it was divided by the stream Jabbok to the north. and south half (Gen 32:22; Josh 12:2, etc.). North The border of the Gilead Mountains is the Yarmouk Valley. Between it and Jabbok the Gilead Mountains are a flat hill of moderate height with numerous streams cutting through it. Beyond Jabbok, the low hills gradually turn into majestic mountains more than 500 meters high. above sea level, and then they drop again and move into the Heshbon Plain, which is their south. border; this part is now primarily called Jelaad. To the west The Gilead Mountains descend (sometimes in steep rocky terraces) into the Jordan Valley. To the east On the outskirts, where they reach their greatest height, the Gilead Mountains border on the plain of Hauran (Avran) and then on the Arabian Desert. During the time of Moses, sowing. part of G. belonged to Og, the king of Bashan, and the south. – Sihon, king of the Amorites (Judges 11:22). After the conquest of Greece by the Israelites, it became an inheritance for the tribes of Gad and Reuben and the half-tribe of Manasseh (Numbers 32:1, 33 ff.), which abounded in herds. Of the judges, Jairus and Jephthah belonged to the inhabitants of G. (Judgment 10:3; 11:1). Prophet Elijah the Tishbite was also one of the inhabitants of Gilead (1 Kings 17:1). At first, the lands of G. were often attacked by the Ammonites (Judges 11:4–33). So, for example, during the time of Saul they penetrated into G., but Saul came to the aid of the besieged Jabez and freed the inhabitants of G. from the yoke of the Ammonites (1 Samuel 11:1). According to the division of the kingdoms, G. formed part of the kingdom of Israel. In Ps 59:9 the Lord calls Gilead under His special care, saying Gilead is mine. And in Song 4:1 and Jer 8:22 references are made to the wealth and fertility of the land; in the first place numerous herds of goats descending from Mount Gilead are indicated, and in the second - the healing balm for which Gilead was so famous. And indeed, although G. was considered a rocky country, it had many water sources, vast pastures and shady forests and groves. And now in Europe there is not a single place like this (one of the new travelers notes) where nature would appear in such luxurious beauty as in G. There is also another mountain G., to the west, from the Jordan, at which part of Gideon’s army abandoned him (Judges 7:3). Some suggest the city of G. on the basis of 2 Kings 15:29. GALEAD (strong), name of three persons: (Numbers 26:29–30), son of Machir, great-great-grandson of the patriarch Joseph through Manasseh; (Judges 11:1–2), father of Israelite judge Jephthah; (1 Chronicles 5.14), one of the descendants of Gad who lived in Gilead. GALAL (m.b., important, worthy), name of three persons: (1 Chronicles 9:15), Levite; from the descendants of Asaph; ( 1 Chronicles 9:16 ), another Levite, the son of the singer Jeduthun; from the ancestors of Obadiah; (Nehemiah 11:17), from the ancestors of the singer Obada; of the Levites chosen to live in Jerusalem after the captivity. GALATIA, a region in Asia Minor, lying to the east. from Phrygia and received its name from the Galatians, or Gauls, warlike tribes of Gallic or Celtic origin who lived here, because. They crossed the Hellespont around 280 BC and settled in Asia Minor. At first, the Romans, having conquered the Galatians around 180, left them freedom, but after the death of King Amyntas in 25 BC, it was made a Roman province (imperial, which was ruled by legates or governors). Now it was much larger than ethnographic Galatians, inhabited by the Galatians proper and formerly only northern. part of it, for the entire province also included part of Paphlagonia, Phrygia and Lycaonia, Pisidia and Isauria. Due to the mixture of Celts and Greeks in Greece, it was sometimes called Gallo-Greece. Christianity in Georgia was planted by the apostle. Paul, who was here once with Silas and Timothy (Acts 16:6) during the second evangelistic journey, and then another time on the third journey (Acts 18:23). The Galatian Church shortly after the second visit to its apostle. Paul was embarrassed by the false teaching of the Judaizing Christians, who, due to their attachment to ancient rites, tried to impose this yoke on Gentile Christians (Gal. 4:17; 5:1) and, in order to more successfully achieve this, tried to humiliate the dignity of the apostle. Paul (Gal 1:11). Many of the believers were lured to their side (Gal 1:6; 3:1; 5:1–9). This was greatly facilitated by the fact that, hiding behind the name of the circumcised, they hoped to avoid persecution for the faith, and especially internal remorse of their conscience (Gal. 6:12). Thus, perverse concepts about the Law and the faith of the Gospel began to spread (Gal. 1:6; 3:1); At the same time, other vices also crept in (Gal 4:9–11; 5:13–15). Due to these circumstances, ap. Paul wrote (in Ephesus, in 57-58) the Epistle to the Galatians, with his own hand (Galatians 6:11), and by Galatians, in all likelihood, they mean the inhabitants of the ethnographic, or northern, and not the entire province. In this message, ap. Paul defends his apostleship against slander, sketches his post-conversion life (chap. 1-2), explains the error concerning the ceremonial law, reveals the essence of justification by faith in Christ and not by the works of the Law (chap. 3-4), and teaches various moral instructions for living according to the spirit of Christ's freedom (chap. 5-6). The epistle consists of six chapters and ranks fourth in the series of Pauline epistles. It, by the way, speaks with particular force about the redemption of the human race through the sufferings of the Lord Jesus on the cross in the following words: Christ has redeemed us from the curse of the law, having become a curse for us (for it is written (see Deut. 21:23): Cursed is everyone who hangs on a tree) (Gal. 3:13); Likewise, about the incarnation of the Son of God: when the fullness of the time had come, God sent forth His (Only Begotten) Son, who was born of a woman, made subject to the law, to redeem those who were under the law, that we might receive adoption as sons (Gal. 4:4-5). See interpretations of the Epistle to the Galatians by Archbishop Philaret (Gumilevsky) (Chernigov, 1862), bishop. Feofana (Govorova) (M., 1880), prof. I. Ya Galakhova (Kazan, 1897), archbishop. Nikanor (Kamensky) (St. Petersburg, 1899), prof. N. N. Glubokovsky (St. Petersburg, 1902). GALGAL (rolling down to the ground, hence: overthrow), the name of three places: 1) (Joshua 4:19–20; 15:7; 24:30), a village in the plain of Jericho, to the east. from Jericho and to the north-east. from Jerusalem; this is the first place in which the Israelites camped after crossing the Jordan, and here, by the command of God, a monument of 12 stones was erected as a sign of the miraculous crossing of this river (Joshua 4:2–9), the rite of circumcision was performed and the first Passover was celebrated upon entering the Promised Land (Joshua 5:10–12). In G. there was a tabernacle with the Ark of the Covenant for some time, before it was transferred to Shiloh, and worship was performed (Joshua 5:10; 9:6). In this city (as in Bethel and Mizpah) prophet. Samuel judged Israel (1 Samuel 7:16; 10:8) and anointed Saul as king (1 Samuel 11:14–15). Here Agag, king of the Amalekites, was cut into pieces by Samuel before the Lord (1 Samuel 15:33). Subsequently, the inhabitants of Greece gave themselves over to idolatry (Hosea 12:11; Am 4:4–5). The word graven images in Judges 3:19 points to this. Already under Eusebius and Blessed. Jerome G. was in ruins, but in the 12th-14th centuries, according to some travelers, 12 stones were still preserved on the site of the biblical G. Nowadays it is probably Tel Dzhildzhul. – See below Gelilof; (2 Kings 4:38), an elevated area 6 versts. from Selun (Silom) and at the same distance to the north. from Bethel; it's probably Giljulia. Here is the prophet. Elisha, pouring flour into a cauldron, healed the sons of the prophets who were poisoned by stew made from wild grapes; Joshua 12:23 mentions King Goim of G. among the kings defeated by Joshua. This place is blissful. Jerome points to 8 1/3 versts. from Antipatrida, and now it is believed to be in the village of Dzhildzhulye or Kilkilye. HALICARNASSUS, a famous city in the Asia Minor region of Caria, on the ledges of a steep cliff. It is mentioned in 1 Mac 15:23 as the location of a significant number of Jews in the latter part of Old Testament history (from the time of Caesar). The birthplace of the famous writers Dionysius of Halicarnassus and Herodotus. It was famous for its harbor and fortress walls. Now called Budrum. SEA OF GALILE, LAKE OF GENNISARETH, SEA OF Tiberias, these names mean the same lake located in Galilee. In ancient times it was called Kinnereth (Num. 34:11; Deut. 3:17), in its external (oval) shape resembling the musical instrument kinnor (an ancient harp); Hinnereth (Joshua 12:3; 13:27); later by Gennesaret (Mark 6:53; Luke 5:1) after the name of the city in the west. its shore; the Sea of ​​Galilee (Matthew 4:18); and also – the Sea of ​​Tiberias (John 6:1, 21:1) named after the nearby Galilean city of Tiberias. Sometimes called simply a sea (Matthew 8:24; 13:1, etc.) or a lake (Luke 8:22–23), it extends up to 30 miles in length and up to 8 miles in width, with a maximum depth of more than 20 fathoms. To the north at the end the Jordan enters it, and to the south. flows out. From the north, from the mouth of the Jordan, to the east. the desert of Bethsaida, very fertile, heading east. - southeast, and then, over the course of 4 hours of travel, the coast goes south and, finally, turns directly to the west. Here is the Khauran, or Abrahamic Hill, rising 140–280 fathoms. above the lake, comes close to it, and in one place where (near ancient Gergesa) hot sulfur springs emerge from the rocks, a steep slope directly descends into the waters themselves - this, of course, is the steepness from which the herd of pigs fell (Matthew 8:28-34). To the south, the coastal strip expands again, but (after crossing the Jordan to the west) along the north-west. in the direction for 2.5 hours, mountains stand as a solid wall, rising above the surface of the lake by 140–160 or more fathoms. To the north from Tiberias, an hour's journey in length and twenty minutes in width stretches a plain, fenced by mountains, which, located in a semicircle, extend straight to the water of the lake at the northernmost point. end. This is the land of Gennesaret (Matthew 14:34; Mark 6:53), which at the time of Christ was like a garden in the abundance, diversity and richness of its growth. I. Flavius ​​says (Jewish War III, 10, 8) that this plain is decorated with plants of all climates and there you can have fresh fruits almost throughout the year. Currently, the Gennesaret plain is almost deserted. Zap. the coast is more attractive; in general, the elevated, but devoid of forests and abundant vegetation, the shores of Lake Gennesaret are lifeless and do not differ in either the grandeur or beauty of the views, and on its coastal outskirts a very high temperature prevails, in the summer in the lowlands reaching above 30 ° even in the shade, and at the same time a terrible sirocco often sweeps over the lake from the south. Added to all this is the fact that the fumes released contaminate the air, making it unhealthy and causing fever. The lake seems to owe its origin to a volcanic upheaval. The water in the lake tastes good, clear and cool. There is a lot of fish in it (there are even African species), and therefore the local residents were mostly engaged (and still are engaged) in fishing, storing fish for future use by salting, as indicated by the very name of the city of Tarichea, and Bethsaida means “house of fishermen.” The lake is usually quiet and calm, but lies below the level of the Mediterranean Sea, and from behind the shore of the lake the Batiha plain stretches first, or strong winds blowing into this deep basin from the gorges of the Haurana, which do not find a free exit for themselves, it can be stormy and dangerous for floating ships. These storms can serve as an explanation for some passages in the Gospel (Matthew 8:24; Mark 4:37; Luke 8:23; John 6:18). Many sacred and touching memories are connected with this vast, mostly evangelical, lake. The most important events of the Savior’s earthly life took place here or not far from it. On its banks stood proud Capernaum, often visited by the Lord. From the fishermen of this lake, Christ chose disciples for Himself and called them to apostolic service (Luke 5:1–11), making them fishers of men (Matt 4:19; Mark 1:17). After the death of the Savior, the Lord’s disciples indulged in their usual occupation - fishing: when the Lord appeared to them after His Resurrection, they cast nets into the waters of this lake (John 21:1, 14). The country surrounding the lake was in the time of the Lord the most populated region of Palestine and was distinguished by developed shipping, with entire caravans of transport ships (John 6:24), of which there were so many that when the Romans captured Tarifen, several thousand inhabitants had the opportunity to go to the open lake, although they died from the enemies who overtook them (I. Josephus. Jewish War III, 10.1). Many cities stood on its banks (in the west: Tarichea, Tiberias, Magdala, Bethsaida, Chorazin, Capernaum; in the east: Hippos, Gamala, Gergesa, Afek, Bethsaida, Julia), and numerous villages occupied the fertile and picturesque plains and sloping hills nearby. Currently, along the shores of Lake Gennesaret, once seething with life and activity, a sad silence reigns. Seven of the nine cities that once existed are now completely uninhabited; of the other two, Magdala (the birthplace of St. Mary Magdalene) is occupied by half a dozen filthy hovels, and only Tiberias retains the remainder of its population (up to 4000). GALILEE (district, country) (Matthew 4:12; Mark 1:9, 14; Luke 2:39, etc.). During the time of the Lord Jesus Christ, Palestine was divided into three parts, of which the north. was called G.: it bordered on the north. with Anti-Lebanon, to the east. with Jordan and Lake Gennesaret, in the south with Samaria, in the west. with Phenicia. Its main cities in the Christian era were Sepphoris and Tiberias; the third large city was Gadara. The city was divided into upper and lower: the first lay to the north. and was partly inhabited by Syrians, Phoenicians and Arabs, which is why it was called pagan Galilee (Matthew 4:15); the second, which occupied mainly the plain from Lake Tiberias, was famous for its fertility and large population. In general, the predominant population in Greece was not Jewish, and, for example, Aristobulus I (104–103 BC) took special measures to Judaize this area, which in the Maccabean era was not even politically connected with Judea, differing from it in dialect, as evidenced by both the Gospel (Matthew 26:73) and the Talmud. In ancient times, the inheritances of the tribes of Issachar, Zebulun, Naphtali and Ashir were located in Gemini. Christ is called Jesus the Galilean (Matthew 26:69), because here the Lord spent all of His childhood and adolescence: here He lived, taught, called His first disciples and performed many miracles. Most of the parables were spoken by Him in Galilee, and the content of many of them was directly taken from the nature of one or another Galilean region, which the Lord happened to pass through with His disciples. From G. the Lord traveled to Jerusalem for the holidays. In Greece and from the Galileans, Christ chose all (perhaps, except Judas) of His apostles. In Galilee, He appeared to the apostles after His Resurrection from the dead, etc. But the Jews did not like the Galileans both for their close and constant treatment of the pagans, and for their not entirely pure and correct dialect, which immediately betrayed them (for example, the Apostle Peter) during conversation (Matthew 26:69, 73; Mark 14:70). G. was a prosperous and very fruitful country; it contained many rich cities and villages: Kanu, Nazareth, Nain, Gennesaret, Tiberias, etc. The vast plains of Ezdrilon are still occupied by Arab tribes: around their tents, goats and sheep jump to the sound of the pipe, which at nightfall calls them to the assembly point. There the calf will graze, and there it will rest and eat the branches - this is how the prophecy of Isaiah (Isaiah 27:10) was accurately and amazingly fulfilled over G., once the richest and most fertile country in Palestine. GALILEANS (Luke 13:1–2), a Jewish party of a religious and political nature, which received its name from the name of its leader, Judas the Galilean. Judas and his followers stirred up the people against the Roman government (Acts 5:37) even until the time of the destruction of Jerusalem and the church. Jewish historians testify that G. saw eye to eye and acted in concert with the Pharisees, differing from them, however, in their irresistible love for freedom and complete Jewish independence, arguing that, based on Deuteronomy 17:15, their only Ruler is the Lord God and that all the demands of earthly kings are embarrassing and illegal. G., mentioned in Luke 13: 1–2, whom Pilate killed by mixing their blood with the victims, were probably subjects of Herod Antipas, and, as is known, there was irreconcilable enmity between him and Pilate. GALILOF, glory. (Joshua 18:17) - see Geliloth. GALIM, GALLIM, the name of two cities: (Isaiah 10:30), mentioned among the cities that were threatened by the invasion of Sennacherib: howl with your voice, daughter (resident, i.e. the entire population) of Galim; Let Lais hear you, poor Anathoth! It should be assumed that he was in the tribe of Benjamin, not far to the north. from Jerusalem, and is identical with Gallim (1 Samuel 25:44), the city from which Phalti came, to whom Saul gave in marriage his daughter Michal, the wife of David; (Joshua 15:59) Galdim, among the 11 cities added in LXX to the cities of the tribe of Judah; between Karem and Vefir. GALLION (milk-eating) (Acts 18:12, 14, 17), original name Marcus Annaeus Novatus, is the brother of the famous philosopher Seneca, who dedicated his book “On Anger” to him. The Roman Emperor Claudius (41–54) appointed him proconsul in Achaia (in 53), where he lived in Corinth. While he was proconsul, on the occasion of the indignation of the Jews in Corinth against the apostle. Paul, showed himself to be a reasonable and truthful man. By blessed Jerome, G. committed suicide in 65 AD; according to others, he was killed by Nero, like Seneca. See Anatoly (Grisyuk), bishop. The Delphic inscription and its significance for the chronology of the Ap. Pavel // TKDA 1913 No. 1 P 49–58. GALLOHESH (enchanter, charmer) (Neh. 3:12), father of Shallum, commander of the Jerusalem semi-district, who, together with his daughters, repaired the wall of Jerusalem. HALMENICHOT (1 Chronicles 2:52), son of Shobal, son of Hur, son of Caleb; he had two brothers: Garoe and Khatsi. GALSABIL, glory. ( 1 Chronicles 11:32 ) - see Abiel. GAM (noise, noisy gathering) (Gen. 14:5), the name of the place, apparently the main city of the Zuzim, once defeated by Chedorlaomer, king of Elam, with his allies; It is believed that he was in the land of Ammonite or in the neighborhood, and now he is believed to be in Ham, in the Ajilion mountains. – See also Zuzima. HAMADIMS (Syriac and Arabic brave warriors), found only in Ezekiel 27:11 about Tire: the Hamadim were on your towers; all around your walls they hung their quivers; they completed your beauty. Probably, here we mean a guard army, a garrison, city guards from a special tribe, which the Targum indicates as Cappadocians. In ancient coastal fortresses it was the custom to hang shields and quivers on the battlements of the walls. GAMALIEL (reward of God; reward of God), name of three husbands: (Numbers 1:10; 2:20, etc.), son of Pedatsur; the head or chief of the tribe of Manasseh during the enumeration of the people at Sinai and during the stop in the wilderness (Numbers 10:23); (Acts 5:34–40), the most famous teacher of the law among the Pharisees, for his learning he was called the glory of the Law and Rabban (that is, our teacher for all), who gave the Sanhedrin advice favorable to the apostles. Paul was brought up at Tarsus at the feet of Tamaliel (Acts 22:3) and was carefully instructed by him in the law of his fathers. This is G. I, or the eldest, in contrast to his grandson (through his son Simon), G. II (about 90-110). He (like his famous predecessor Hillel) was not the chairman of the Sanhedrin, but was only a member of it. There is a legend that G. I was baptized by St. Peter and John and died 18 years before the destruction of Jerusalem; his relics were found in 415 in Kafargamala (in Palestine) by the presbyter Lucian, along with the relics of Nicodemus, Christ's interlocutor, and Gamaliel's son Aviv. Their memory is August 2; ( 2 Ezra 8:29 ), from the sons of Ithamar, who returned from Babylon with Ezra; in 1Ezra 8:2 Daniel. GAMMIFKAD (certain, appointed place) (Neh. 3:31), the gate in Jerusalem, otherwise called the Judgment (as in glory); probably the same ones that are called in Ezekiel 43:21: the appointed place of the house outside the sanctuary. According to some, this is the so-called. Golden Gate. GAMON (many), in glory; the fall of many burials (Eze 39:16), a name given to one city in the valley of the hordes of Gog (Eze 39:15) and, obviously, having an allegorical meaning, in which, apparently, the struggle of paganism and the kingdoms of the earth with the Kingdom of God is represented: its end is indicated in Rev 20:7-9. GAMUL (given as a reward by God) (1 Chronicles 24:17), the head of the priestly generations during the time of David, who received the 22nd lot in the order of priesthood. GANANIE, glory. (Ps 48:5; 77:2), riddle, fortune telling. GANOZAN (Slavic-Russian 2 Chronicles 36:8), burial place of the king of Judah Eliakim, or Joachim, father of Jehoiachin. In euros this name does not exist. HAPITS (dispersion - from God) (1 Chronicles 24: 15), the head of the priestly generations, who received the 18th lot in the order of priesthood under David. HARAKKAHIM (former of ointments, physician) (Nehemiah 3:8), father of Hananiah, who participated in the repair of the Jerusalem wall under Nehemiah. GARAN (mountain) (1 Chronicles 23:9), a Levite, the son of Shimei, who held the order of priesthood under David in the house of the Lord. HARARITIAN, ARARITAN (highlander, mountaineer) (2 Samuel 23:11; 23:33; 1 Chronicles 11:34–35), nickname (by place of residence or origin) of several brave soldiers of David. GAREB (mangy, scabby) (2 Samuel 23:38), from David's 37 glorious warriors; called an Itritite, perhaps, as a resident of Iattira, a city in the mountainous country of Judah (Joshua 15:48). GARIB (mangy, scabby) (Jer31:39), a hill near Jerusalem, to the west. from it, where the leper colony was built; the exact location is unknown. – See Goaf. GERIZIM (Deut. 11:29; Joshua 8:33; Judges 9:7), GERIZIN (2Mac 6:2) (to be cut off, separated), glory. Garizin, the name of a mountain in the center of Palestine, in the inheritance of the tribe of Ephraim, opposite Mount Ebal, separated by a narrow valley where the city of Shechem (now Nablus) was located. Ebal stands to the north. side of this valley, and G. - to the south. The valley between them is no more than half a verst wide, and in other places even less, so that it was not difficult for those standing on the ledges of Ebal and G. standing on the ledges closest to the valley to call each other, and Shechem could be thrown with stones from either mountain. Both mountains rise like a steep wall from the valley and from the side they appear as bare, barren rocks; Only occasionally are a few olive trees visible, and one small gorge in G. is covered with green trees. Together with Mount Ebal (south), Mount G. was appointed by Moses to read the Law at a national assembly. On it, the 6 tribes of Israel - Simeon, Levi, Judah, Issachar, Joseph (i.e. Manasseh and Ephraim) and Benjamin - were supposed to pronounce a blessing on the doers of the Law, while on the opposite mountain, Ebal, the other 6 tribes - Reuben, Gad, Asher, Zebulun, Dan and Naphtali - a curse on its violators (Deut. 27:12 next; Joshua 8:33–35). The Ark of the Covenant, surrounded by priests and Levites, was apparently located between two mountains during this ceremony. On Mount Ebal, by order of Moses, the Israelites built an altar of solid stones, on which the 10 commandments of the Lord were carved (Deut. 27:2–8). Under Alexander the Great (about 330 BC), the Samaritans received permission to build a church (cf. 2 Mac 5:23) and erected it on Mount G. under the Samaritan satrap Sanballat, whose son-in-law Manasseh was high priest there; worship there was performed in the Samaritan language. This church was destroyed around 129 BC by John Hyrcanus (about the Church of Gerizim, see V.P. Rybinsky, Prof. Samaritans. Kyiv, 1913. pp. 230–242). But even after this, Mount G. remains the primary place of prayer for the Samaritans. Our fathers worshiped on this mountain (John 4:20), said the Samaritan woman in a conversation with the Lord at Jacob’s well, pointing to Mount G. And now a few Samaritans living in Nablus call G. a holy, blessed mountain, during prayer they turn their faces to it and celebrate Easter on it. They say that Moses ordered the first sacrifice to be made upon crossing the Jordan to Greece and to erect a stone monument here, reading the name of this mountain in his lists Deuteronomy 27:4, where Ebal is listed in all the others, and also time various significant events from the life of the ancestors of the Jewish people to coincide with Greece: according to their beliefs, Abraham sacrificed Isaac to Greece (Genesis 22:1–14), on it Jacob built an altar (Gen 33:18–20) and built a well (John 4:6), and Joseph (Joshua 24:32) and Jacob's other sons were buried there (Acts 7:16). According to travelers, the area surrounding Greece still abounds with terraces, gardens and fruit trees, testifying to how rich this country was in former times. The pitiful remains of the Samaritan church, together with other interesting ruins on the top of Mount G., are still shown to travelers, but, according to others, these are nothing more than the ruins of an ancient Roman fortress. GARMI (bone, bony) (1 Chronicles 4:19), son of Mered by Godia; mentioned in the genealogy of the descendants of Patriarch Judah. HARODIAN, CHARODITE (derived from Garod, or Harod), name of two persons: ( 1 Chronicles 11:27 ; 2 Samuel 23:25 ) Shammah, of David's brave warriors; ( 2 Samuel 23:25 ) Elika, of the mighty and valiant of David. HAROE (whom Jehovah despises) (1 Chronicles 2:52), son of Shobal (see also Galmenihot); apparently the same person as Reaiah in 1 Chronicles 4:2. GARUM (exalted) (1 Chronicles 4:8), a name in the genealogy of the descendants of the patriarch Judah. HAS (2Ezra 5:34), from the sons of Solomon's servants; his descendants returned from Babylon to Judea. GASSENOUAH (spiny, sharp) (1 Chronicles 9:7), from the sons of Benjamin: one of the ancestors of Sallu. GASSOPHERETH (scribe, scribe) (1Ezra 2:55), from the sons of Solomon's servants; ancestor of one of the families that returned from captivity with Zerubbabel; in Nehemiah 7:57 Soferef. GATHAM (burnt valley) (Gen 36:11, 16; 1 Chron 1:36), son of Eliphaz and grandson of Esau; one of the elders in the land of the Edomites. HATHAH (Esth 4:5–10), one of Artaxerxes’ eunuchs, assigned by him to serve Esther, who learned from him about the danger facing the Jews. GAF-RIMMON (grindstone, vice for squeezing juice from pomegranates), the name of two cities: (Joshua 19:45), in the tribe of Dan, the Levites, in the west. from Jerusalem; (Joshua 21:24–25), a Levitical city in the half tribe of Manasseh, between Taanach and Megiddo, on the other side of the Jordan. In 1 Chronicles 6:70 it is probably called Bileam; in Joshua 17:11 Ibleam. GATHEPHER (press of the well) (2 Kings 14:25), a city in the tribe of Zebulun, otherwise called Gath-Hepher (Joshua 19:13), birthplace of the prophet. Jonah, where to this day, in the village of El-Mashhad, between Nazareth and Tiberias, on the top of a hill indicates his tomb. HAHALIA (whom Jehovah confused or, perhaps, made wise) (Nehemiah 10:1), the father of Nehemiah, undoubtedly came from some noble Jewish family, since he was determined to be a governor in the land of Judah as a royal governor, and his son Nehemiah was a cupbearer at the royal court. HAHAM (having burning eyes or hot, burnt, black) (Gen 22:24), son of Nahor and nephew of Abraham. GAHAR (refuge, lair) (1Ezra 2:47; Nehemiah 7:49), from the Nethinim who returned from Babylon to Judah, in 2Ezra 5:31 Jairus. HAHILA (darkness), the name of a hill (rock) in the south of the tribe of Judah, to the right of Jeshimon and near the desert of Ziph. On this hill, David twice hid from Saul’s persecution (1 Samuel 23:19–28; 26:1ff.). Both times, Saul, notified by the Ziphites of David’s whereabouts, attempted to capture him, but in vain: the first time, Saul was prevented by an attack by the Philistines, and the second, David himself, having entered Saul’s tent at night with Abishai, took a jug and a spear from there, and then they left unnoticed by anyone. G. must be sought to the south of Hebron, near the ruins of the city of Zif that still exist today. HAZAR-ADDAR (fenced place, village of Addar) (Numbers 34:4), HAZOR (Joshua 15:25), a city adjacent to Hezron and united with it (v. 3), on the extreme borders of the tribe of Judah to the east. according to Eusebius and Blessed. Jerome - near the desert. It was between Kadesh-barnea and Atzmon (Num. 34:4), according to Josh. 15:3, between Kadesh-barnea and Hezron; before Addar; after him - Karkaya and Atzmon, and in Numbers 34:5 and Joshua 15:4 south. The border of the possessions of the tribe of Judah is indicated by the stream of Egypt and the Mediterranean Sea. If Kadesh-barnea is Ain Kadiz, then the other cities mentioned with it, including Addar, will be almost on the same line directly from it, to the mouth of the stream of Egypt (Wadi El-Arish). HAZAR-ENAN (Numbers 34:9–10), HAZAR-ENON (Ezek 47–17; 484), a city in the north. within the Promised Land, near the border of Damascus. According to some, it is near the Lepwe spring in Bekaa, where Orontes diverges to the north and Leon to the south, or even near Ayson El-Dara, to the east. Anti-Lebanon slope; according to others - to the north. from Banias (Caesarea Philippi), where there are two villages similar in name to this city: Hazure and El-Khadr, although the first is closer to the Hebrew name Hazor GATSAR-TIKHON, glory. the courts of Shebnani (Eze 47:16), the area between the Damascus and Hamath regions on the border of Avran; according to some, Havorim, between Baalbek (Iliopolis) and Palmyra, according to others - below Lebanon and Hermon, to the east. from Caesarea Philippi (Banias), where the village of Jubbata is. HATSLELPONI (the shadow of God that protects me), daughter of Etham, mentioned in 1 Chronicles 4:3 along with her brothers. GATSOR (fenced place, village), name of two cities: (Joshua 15:25), this was another name for Hatzar-Addar, or Hezron, on the extreme border of the tribe of Judah to the east; (Neh. 11:33), one of the cities occupied by the Benjamites upon their return from Babylonian captivity, one might think that it was located in the north. from Jerusalem, not far from it. HAZORPHIUS (refiner, i.e., subjecting to the test of disasters, God) (Neh. 3:31), father of Malchiah (as it seems, a goldsmith), one of those who repaired the Jerusalem wall. HAZOR-HADATHA (new Hazor) (Joshua 15:25), a city of the tribe of Judah near Idumea; probably the same as Hazor (1). HASHEM (brilliant, rich) (1 Chronicles 11:34), father of one of David's main warriors; called a Gizonite, probably from his place of origin, but this area is unknown; the LXX translation suggests the name Gunite (cf. Num 26:48). In 2 Samuel 23:32 it is called Jashen, supposedly due to the confusion of the initial letters, which are similar in Paleo-Hebrew. alphabet. NAIL. Since eastern houses are built from fragile material and, as they say, in haste, the frames and crutches necessary for hanging dresses, curtains and for other various needs are not driven into the wall, as is our custom, but are made of iron or wood along with the wall itself during its construction. Such G. are usually very long and protrude far inward after construction is completed. The power of the allegory in 1Ezra 9:8 is obvious: G., made in the manner described, could not easily be pulled out by hand; it could be pulled out only by breaking the wall itself or a certain part of it; hence this place is translated into slav.: dates us hardness (Heb. yated - nail, wedge, crutch) in the place of His shrine, in Russian. He gave us to be established in the place of His holiness (cf. Zechariah 10:4). GEBAH (hill) (Joshua 21:17, glor. Gabeah), GIBAH OF BENJAMIN (1 Kings 15:22, glorified hill of Benjamin), GABVIS (2Ezra 5:20), a city in the tribe of Benjamin, in the north. its extremity, given with its suburbs - among 12 other cities - to the Levites (Joshua 18:24). Hence the expression from Teba to Beersheba (2 Kings 23:8) means the entire length of the country. Near G. David, soon after his accession to the throne, inflicted a strong defeat on the Philistines (2 Samuel 5:25). Currently, this is the small village of Jeba, with the remains of ancient ruins, located on a picturesque hill, about 3 hours away from the north. from Jerusalem and several miles away. from Mukmas (biblical Michmas). – See Gibeon, Hawaii, Gibeah (2). GEBAL (naked, hairless), name of three points: ( Ps 82:8 ), the name of a place or people probably hostile to Israel: mentioned when listing her enemies; now the mountainous area south of the Dead Sea is called Jebel; (Eze 27:9), a Phoenician city 30 miles away. to the north from Beirut, called by the Greeks and Romans Vivlos, or Byblos; currently the village of Jabail, which is nothing but ruins. During the days of the prosperity and power of Tire, the city was famous for its shipbuilding. Solomon used the inhabitants of Greece in the construction of the Jerusalem Temple (1 Kings 5:18). GEBER (husband) (1 Kings 4:19), son of Uriah; Solomon's steward in the land of Gilead, in the land of Ston king of the Amorites, and Og king of Bashan. GEVIM (ditches, wells) (Isaiah 10:31), a city in the north. from Jerusalem, near Anathoth. Current location unknown. THE LAND OF GEBLA (Joshua 13:5), a vast plain (in the land of the Philistines), assigned as an inheritance to the Israelites, but in the time of Joshua remained unconquered. HEGAI (venerable) (Esther 2:3, 8, 15), one of the eunuchs of King Artaxerxes, to whose supervision Esther, Mordecai's pupil, was entrusted. GEDALIAH (who glorified Jehovah), the name of two persons: (1 Chronicles 25:3, 9), a Levite from the sons of Jeduthun, who played the harp during worship in the time of David; (1Ezra 10:18), a priest from those who married foreign women in captivity and vowed to release them; in 2Ezra 9:19 Jehoadai. GEDDUR (2Ezra 5:30), of the church ministers, his sons (or descendants) returned from Babylon with Zerubbabel; in 1Ezr 2:47 Giddel. GEDEON (mb., brave warrior), name of two persons: (Judges 6:11 ff.; 7:1 ff., 8:1 ff.), son of Joash from the city of Ophrah, tribe of Manasseh; the seventh judge is Israeli. He was very modest by nature, and when the angel of the Lord invited him to go in the name of the Lord and save the Israelites from the yoke of the Midianites, G. answered: behold, my tribe in the tribe of Manasseh is the poorest, and I am the youngest in my father’s house (Judges 6:15). The Lord was pleased to reassure G. with amazing signs of His power and help, which are mentioned in detail in Chapter. 6–8. With 300 unarmed soldiers, he completely defeated the Midianites (Judges 8:4–21). The grateful Israelites offered G. royal power, but he rejected this honor, saying: The Lord rule over you (Judges 8:23). He had the imprudence to make a sacred garment - an ephod - from the gold brought to him by the people and put it in his city, which gave the people a reason to fall into idolatry: and it (the ephod) became a snare for Gideon and all his house (Judges 8:27). However, G. peacefully judged Israel for 40 years, died in a good old age and was buried in Ofra. He left behind 70 sons, all of whom, with the exception of one, were killed by Abimelech, his son by a concubine, who seized power into his own hands. Psalmist (Ps. 33), prophet. Isaiah (Isaiah 9:4) and St. Paul (Heb. 11:32) mentions with praise the acts of G. See Troitsky I.G., prof. Religious, social and state condition of the Jews during the Judges of St. Petersburg, 1886 pp. 208–217; (Judph 8:1), ancestor of Judith mentioned in her genealogy; probably the tribe of Simeon. GEDERA (Joshua 15:36; 1Chronicles 12:4), GEDEROTHAIM (Joshua 15:36) (enclosed place, sheepfold), the name of an ancient city in the tribe of Judah, but its exact location is unknown; may be identical with Gader (Joshua 12:13). Baal Hanan, overseer of the olive and fig trees of King David, came from G. (1 Chronicles 27:28). GEDEROTH (Hebrew plural of Geder) (Joshua 15:41), a city belonging to the tribe of Judah, in Shephelah. He lay somewhat sitting up. Gedera, although close to it. GEDOR (wall, mediastinum), name of two persons: (1 Chronicles 8:31; 9:37), from the descendants of Jeel, the father of the Gibeonites; mentioned in the genealogy of Saul; ( 1 Chr. 4:4 ), son of Penuel; from the line and descendants of Patriarch Judah. GEDOR, the name of two cities: (Joshua 15:58), in the hill country of the tribe of Judah, in the north. from Hebron; it is believed that this is the present Jedur, between Hebron and Bethlehem; (1 Chronicles 12.7), probably the tribe of Benjamin, from which came Joel and Zebadiah, Saul’s soldiers who joined David in Ziklag. GEHENNA (Hebrew valley of Ginnom), the name of a deep and narrow ravine to the south. side of Jerusalem, in which, under Ahaz and Manasseh, the idolatrous Jews in the place of Tophet burned their children in honor of the idol Moloch, playing musical instruments in order to drown out their plaintive cries (2 Kings 16:3; 21:6; 2 Chronicles 28:3; Isa 30:33; Jer 7:31 ff.; 19:6, 11–14). King Josiah, exterminating idolatry, desecrated this place: they began to throw city sewage, human bones, corpses of executed criminals and dead animals into it. To destroy the stench and protect the city from infection, a fire was constantly burning in this valley (Isaiah 66:24; Mark 9:43–48), which is why this place was later called the city of fire and became a place of horror and disgust for the Israelites. In later times, this ravine became a symbol of eternal torment, where their worm does not die and the fire does not go out (Mark 9:44). In this sense, the word G. is constantly used by the Lord either alone, or with the addition of fire (Matthew 5:22, 29–30; 10:28; 18:9; Mark 9:43–45, 47; Luke 12:5; James 3:6). Nowadays this is, in all likelihood, Wadi El-Rababi, which in the 19th century the inhabitants of Jerusalem called Wadi Jagannum. GEZER, GAZER (part, piece, cut) (Joshua 21:21, 16:3), an ancient Canaanite city located in the south. outskirts of the tribe of Ephraim, to the north-west. from Jerusalem; it remained in the possession of the Canaanites (Joshua 10:33; 16:10; Judges 1:29) until the Egyptian king took it and gave it as a dowry to his daughter, who married Solomon (1 Kings 9:16), who restored and strengthened Gezer (v. 17). As an important fortress, this city is often mentioned in the times of the Maccabees (1 Mac 9:52; 2 Mac 10:32–36, etc.). Now Tell Jezer is 9.5 versts. south of Nikopol (Amvaz). GELBOY (foaming or rippling spring), the name of the mountain, or mountain heights, between the cities of Jezreel and Scythopolis, 14 versts. from Tabor, in the inheritance of the tribe of Issachar. Here, in a battle with the Philistines, three sons of Saul were killed (including Jonathan), and Saul himself, covered with wounds, fearing to fall into the hands of the enemy, fell on his sword and died (1 Samuel 31:1-6; 1 Chronicles 10:1-6). Having received the sad news of the death of Saul and Jonathan and the fatal outcome of the battle, David poured out his deep sorrow in a lamentable song. Mountains of Gilboa! - he exclaimed with grief, - let neither dew nor rain fall on you, and let there be no fields with fruits on you; for there the shield of the mighty is broken, the shield of Saul (2 Samuel 1:21). Indeed, the gray rocks of Gelvua are unattractive and barren. Only the south the side presents some conveniences for settling and cultivating the land. To the south on the slope of the mountains there is still a village called Gelbon, the position of which corresponds to the description made by Eusebius of one village - Gelbus - on Mount G., six Roman miles (8 1/3 versts.) from Scythopolis. The chain of the Gelvui Mountains stretches from the west. to the east almost 15 miles; the mountain slopes are mostly bare. Now called Jebel Fukuah. HELEM (strike, defeat) (1 Chronicles 7:35), brother of Shemer; of the heads of the generations in the tribe of Asher. HELILOF (region, country), slav. Galiloth (Joshua 18:17), a region to the south. border of the tribe of Benjamin. In Joshua 15:7 it is called Gilgal, and therefore they think that G. is identical with Gilgal, from where some the position of the latter is determined near Jericho, where two valleys converge: Wadi El-Kelt and Wadi Talit El-Dam (the hill of Adummim). HEMALLI (owner of camels; or as an abbreviation of the name Gamaliel: reward of God) (Numbers 13:13), father of Ammiel, from the tribe of Dan, sent by Joshua among other spies to survey the Promised Land. HEMAM ( 1 Chronicles 1:39 ), HEMAN (noisy crowd) ( Gen 36:22 ), the son of Lotan the son of Seir, in the land of Edom. GEMARIA (Jehovah is perfect), the name of two (Jer 36:10–12, 25), son of the famous scribe Shaphan (Shaphan) and father of Micah; lived in a separate room of the Jerusalem Temple, in the upper courtyard, at the entrance to the new gate of the house of the Lord (Jeremiah 36:10). He asked the Jewish king Joachim not to burn the scroll written by the prophet. Baruch, and read it at the command of Jeremiah. But neither the king nor all his servants thought about their correction, did not listen to his admonitions, and the scroll was completely destroyed: after Jehudi had read three or four columns, the king cut them off with a scribe's knife and threw them on the fire in the brazier (v. 23); ( Jer 29:3 ), son of Hilkiah; probably from the important dignitaries of the Jewish king Zedekiah, by whom he was sent to Nebuchadnezzar and conveyed to the captive Jews in Babylon a letter from the prophet to them. Jeremiah. GENEAUS (2 Mac 12:2), father of Apollonius, the local Antiochian commander in Judea under the Syrian king Antiochus V Eupator (164–162 BC), during the time of Judas Maccabees. GENNISAR, GENNISARETH, LAND OF GENNISARETH (Matt 14:34; Mk 6:53), WATERS OF GENNISARET (1 Mac 11:67), this name generally means the region or plain to the west. side of Lake Gennesaret, in the tribe of Naphtali; according to Josephus, 30 stadia in length (about 5 1/3 versts) and 20 in width (i.e. 3.5 versts); in addition, under this name, in particular, is the fortified city of Gennisar, or Gennisaret, in the west. shore of the lake from which the land or region took its name. In ancient times, the city and the region of Gennisar were called Kinneref, and now this area is called El Guweir. According to the description of I. Flavius ​​and various travelers, it was distinguished by its special fertility and natural beauty. Palm, fig, nut, oilseed, orange, date, balsam trees, and grapes grew here in abundance. Fruits on the trees, in an always temperate and favorable climate, could be seen and had for as long as 10 months. Despite the extreme decline of the country at the present time, it still provides sufficient evidence of the words of the Jewish historian, for despite all the carelessness of the inhabitants, here and now there are date palms, lemons, oranges, indigo plantations, sugar cane grows and there are fields with Sorochin millet, etc. LAKE OF GENNISARET (Luke 5:1) - see Sea of Galilee. GENUBAT (theft, kidnapping) (1 Kings 11:20), the name of an Edomite, whose father, Ader, came from a noble family, and whose mother was the sister of Queen Tahpenesa, the wife of the pharaoh who ruled in Egypt in the last years of the reign of David, was brought up and lived in the palace of the pharaoh along with his sons. GEON, glory. (Genesis 2:13) - see Tikhon. GEON (2 Chronicles 32:30; 33:14) - see Gion. HERA (grain, seed), name of 4 persons - (Gen 46:21), son of Benjamin; (Judges 3:15), son of Jemini; father of Judge Ehud; (2 Samuel 16:5), father of Shimei, from Bahurim; Benjamite; (1 Chronicles 8:3, 5, 7), son of Bela, grandson of Benjamin. GERA (grain, grain) (Ex 30:13; Eze 45:12), the smallest unit of Jewish weight, the twentieth part of the holy shekel, less than 1/5 of a spool. GERAZA, GERAS, GERGESA, founded under Alexander the Great. or his successors; During the reign of Alexander Iannaeus (103–76 BC), towards the end of his life, it fell under the rule of the Jews, but was conquered by Pompey (about 61 BC) and became part of the Decapolis, with which it first belonged to the province of Syria, and then moved to the province of Arabia, formed in 106 AD. In the 2nd century. according to R. X. it was called Antioch on Chrysoroe (Golden Stream), by which one must mean the Wadi Jeraz passing through the city, and not the Barada stream. At the beginning of the Jewish War, this Hellenistic city was attacked by the Jews, but their fellow tribesmen living in it were spared by the native inhabitants. It was located on the other side of the Jordan, to the southeast. from Lake Gennesaret, in Perea, or ancient Gilead. After the name of Gergesy, the whole country was called Gergesy (Matthew 8:28); in Mark 5:1 and Luke 8:26, 37 the country of the Gadarenes. – See Gadara, Gergesin country. GERAR (district), an ancient Canaanite royal city. The hereditary title of the king of Gerar was Abimelech. This city, as existing simultaneously with Sodom and Gomorrah and as being in the south, is noted in Gen. 10:19, 20:1-2; 26:1, 6. G., together with the region, was known to Abraham and Isaac, both of them lived for some time in G., having their own wells here, although Abraham probably lived not in the city itself, but in the region. It is possible that Beersheba was among Abimelech's possessions, and we see that Isaac, born in this area, lived in the valley of Gerar (Gen. 26:17). It is not easy to determine the boundaries of this domain, which must be assumed to be extensive. The valley of Gerar, abundant in water, is apparently identical with the present area called Wadi Gerar. The last biblical reference to G. is in 2 Chronicles 14:13–14, during the time of the king of Judah Asa. The position of the city itself appears to correspond to that of Kirbet El-Jerar, some distance south of Gaza. It is quite possible that the wells discovered here by archaeologists were dug by Abraham and renewed by Isaac (Genesis 26:18–22). GERARA (1 Chronicles 4:39), so called in LXX and in Slavic-Russian. (in Hebrew Gedor) a city to which the Simeonites came, looking for good pastures for their flocks; probably identical with Gader. GERGESH (clay) (Gen 15:21; Deut 7:1), one of the Canaanite peoples whose possessions were given by God to the Israelites. Its ancestor is recognized as Gergesha, the fifth son of Canaan (Genesis 10:16). From Joshua 24:11 it is clear that G. lived in the west. side of the Jordan. According to I. Flavius, in his time nothing was known about G. except one name. In any case, G. should not be associated with the country of Gergesin, mentioned in Matthew 8:28. GERGESI COUNTRY (Matthew 8:28), received its name from the city of Gergesy, or Geraz, to the east. side of the Jordan, in Perea; identical with the country of the Gadarenes (Mark 5:1; Luke 8:26, 37) - see Gadara, Geraz. HERCULES, glory. Heraclius (2 Mac 4:19–20), a famous mythological hero of Greece, the son of Jupiter and Alcmene, was especially revered (for his strength and many heroic deeds) not only in Greece and Rome, but also in Phenicia, Carthage, Tire, etc. In the latter city, a magnificent church was erected to Hercules and various festivals and games were established in his honor. And it was to these pagan festivals that the unworthy Jewish high priest Jason, brother of Onias, under the Syrian king Antiochus IV Epiphanes (175–164 BC) sent spectators and money, thus distracting the people from serving the one true God. GERRINES (2 Mac 13:24), some mean by this name the inhabitants of the city of Guerra, between Pelusium and Rhinocolura, others - the inhabitants of Gerar. GOSHEM (land of rain) (Genesis 45:10; 46:28–29, etc.), the region in Lower Egypt in which Pharaoh, at the request of Joseph, settled Jacob and his sons and where the Israelites lived for more than 200 years before their exodus from Egypt to the Promised Land. This fertile pasture country lay between the Red Sea and the Nile, or, more precisely, between its Pelusian branch, to the south. border of Canaan. You will live in the land of Goshen; and you will be near me (Genesis 45:10) - from these words of Joseph it is clear that G. lay near the residence of Pharaoh and Joseph. Upon the arrival of Patriarch Jacob, Joseph ordered his chariot to be harnessed and rode out to meet his father in G. (Gen. 46:29). Consequently, this land lay on the way from Palestine to Egypt, on the border of the land of Egypt and Palestine. There is no doubt that Joseph chose the land of G. for the Jews to live in the best place (Gen. 47:6): both because of its proximity to his place of residence (Gen. 45:10), and because of the abundance of pastures, and to distance the Jews from the Egyptians, who hated shepherds, for every shepherd of sheep is an abomination to the Egyptians (Gen. 46:34), and the Jews led a life of excellence pastoral. And now the land of G. is revered as the best in Egypt. See Eleonsky F. G., prof. History of the Israeli people in Egypt from the settlement in the land of Goshen to the Egyptian executions St. Petersburg, 1884. GESSER, glory. ( 1 Sam. 27:8 ) - see Girzeites. GESSUR, GESHUR (a kind of valley) (Joshua 12:5; Deut. 3:14, etc.), a small region in the inheritance of the half-tribe of Manasseh, the original inhabitants of which were never driven out of it (Joshua 13:13). Maacah, the daughter of King Talmai of Geshur, was the wife of David, and from this marriage Absalom was born. After the death of his brother Amnon, Absalom found refuge in Jerusalem, remaining here for three years until he was returned to Jerusalem by Joab (2 Samuel 13:37; 14:1ff.). It was a wild and rocky country to the southeast. from Bashan; now Jaidur. THE LAND OF GESSUR (Joshua 13:2), is mentioned along with the Philistine districts and along with the Girzeites and Amalekites, whom David attacked during his stay in Ziklag (1 Sam. 27:8). GEUEL (God is light, shine) (Numbers 13:16), son of Machias; one of the leaders of the tribe of Gad; was among the 12 sent by Moses from the Paran desert to survey the Promised Land. GEF (press) (Joshua 1:22; 13:3; 1 Sam. 6:17), an ancient Philistine city, one of the 5 royal cities. The Ark of the Covenant was transferred here from Azoth, and from here to Ekron due to growths and sores that appeared on the people guarding the ark (1 Samuel 5:1-12). Goliath was the homeland of Goliath (1 Samuel 17:4, 23); David also stayed there temporarily, hiding from Saul. The servants of Achish, king of Gath, recognized David as the king, to whom they sang in round dances and spoke. “Saul smote thousands, and David tens of thousands” (1 Samuel 21:11). David, fearing persecution from Achish, saved his life by feigning madness in the eyes of the Gathites and drawing on the doors (throwing himself on his hands) and drooling down his beard (v. 13) Biblical G., located on a hill (according to some, now Tell Es-Safier), occupied a strong position (2 Chronicles 11:8) on the border of the Philistines with the tribe of Judah. Wars, apparently, destroyed Greece early, since it is no longer mentioned by later prophets among other royal cities of the Philistines (cf. Zeph 2:4; Zech 9:5–6). The majestic ruins of the castle and residential buildings testify to the importance of the city, but we do not know whether they belong to the earliest history of Greece, since they are mentioned only during the Crusades. GETHEM, glory. ( Job 42:17 ), the city of Hadad, the fourth king of Edom. GETHER (valley of judgment) (Gen. 10:23), third son of Aram. GETHOR (1 Samuel 30:27), probably from the south. cities of Palestine; identical with Jattir, in the inheritance of the tribe of Judah (Joshua 15:48), now Khirbet Attir, almost halfway between Heshbon and Beersheba. GETHSIMANIA (olive press, garden of olives) (Matthew 26:36; Mark 14:32; Luke 22:39; John 18:1), the name of the most sacred place for all Christians, which witnessed the prayer to the bloody sweat and spiritual suffering of the Lord Jesus Christ before His death on the cross. According to John 18:1–3, it was a garden that lay at the foot of the Mount of Olives, beyond the brook Kidron, which flowed between the mountain and the city, a stone's throw from the first (Luke 22:41). Large and very ancient olive trees still grow in the garden. A low, dilapidated wall surrounds the garden. The Franciscan monks who own this sacred place preserve the pits of the olive fruits growing here and make rosaries from them. The Lord often retired to G. with His disciples, and there He was betrayed by Judas Iscariot to the servants of the high priest (Matthew 26:36). Here the Savior endured the terrible oppression of immeasurable mental torment, captured in the words: My soul grieves unto death (Mark 14:34); here, under the shade of these centuries-old olive trees, in the dying prayer of the Divine Sufferer, His sweat was shed, like drops of blood falling to the ground (Luke 22:44). To this day, travelers are shown in G. the place where the Lord prayed before His suffering, as well as a high rock with a rather wide cave (60 steps from this place), where the apostles slept during the dying spiritual struggle of the Lord. In the same garden, on a plot belonging to the Orthodox, there is a burial den of the Blessed Virgin Mary the Mother of God, in which Her coffin remains to this day, and the Orthodox Church of the Dormition of the Mother of God was erected here. GETH-HEPHER (Joshua 19:13) - see Gathhepher. GESHAN (lump of earth) (1 Chronicles 2:47), from the sons of Jehdai; mentioned in the genealogy of Judah and Caleb. GESHEM (rain) (Neh. 2:19, 6:1 ff.), Arabian; probably one of the leaders of the regions beyond the river, who tried, like Sanballat and Tobiah, to prevent the restoration of the walls of Jerusalem by Nehemiah. Seeing that Judea would soon be settled and he would be deprived of the opportunity to continue to engage in predatory raids with impunity, G. took the side of Nehemiah’s enemies. GIAH (cliff, breakthrough of water), an area mentioned only in 2 Samuel 2:24. And Joab and Abishai pursued Abner. The sun had already set when they came to the hill of Amma, which is opposite Giach, on the road to the wilderness of Gibeon. HYACINTH, glory, jacinthus, the name of a color (Rev 9:17) and a precious stone, listed among the 12 precious stones that make up one of the foundations of the walls of the new Jerusalem (Rev 21:20). G. is a type of zircon, red, yellow or pale green. Some consider it identical with amethyst, and some with yakhont. It is found in the Urals, but mostly in Ceylon and Cambodia, in sand deposits. G., according to the ancients, had the property of attracting small bodies to itself, like amber. GIBBAR (victor, i.e. God) (1Ezra 2:20), his descendants, numbering 95 people, returned from Babylon with Zerubbabel to Judah; in Nehemiah 7:25 Gibeon. DESTRUCTION, glory. (Matthew 26:8; Mark 14:4), waste; loss; consumption. GIVA, GEVA (elevation, hill), name of 4 cities: ( Joshua 24:33–34 ) – see Gawaath; (Joshua 18:24, Geva; Judges 19:12–16) Gibeah of Benjamin, or Geva; mentioned during the time of the judges in connection with the story of a Levite who lived on Mount Ephraim, when the matter ended with the destruction of almost the entire tribe of Benjamin (Judges 19–20); lay on the north from Jerusalem, not far from it, on the road to Nablus. Currently, this city is more identified with the area of ​​Tuleil el-Ful (Holmbobs). – See Hawaii, Geva, ( 1 Samuel 10:26 ) Gibeah of Saul, the birthplace of Saul; mentioned in the story of Saul's anointing as king, after which Saul went to his home - to Gibeah. In the city of Saul, the Gibeonites hanged 7 sons of Saul (2 Samuel 21:6). The area now corresponding to G. Saulova is called Tuleil el-Ful, which is believed to be identical with G. Veniaminova; (Joshua 15:57), in the mountainous part of the tribe of Judah, is mentioned along with Maon, Carmel, etc.; it is believed to be in Jebaa, near Bethlehem. – See also Giveya. GIVBETHON (prominent place) (Joshua 19:44), the city of the tribe of Dan, which was later given to the Levites with all its suburbs (Joshua 21:23). During the reign of Nebat, king of Israel, it belonged to the Philistines. During the siege of this city, Nebat was treacherously killed by Baasha, who later became king of Israel (1 Kings 15:27). The city of G. probably lay very close to the Philistine border and therefore was occupied by the Philistines. The Israelites tried (apparently unsuccessfully) to wrest him from their hands. Eusebius calls it a small village called Gave (Gabe), 16 Roman miles (22 1/3 versts.) from Caesarea. – See also Gavafon. Gibeath (Joshua 18:28), a city generally considered identical with Gibeah Benjamin and Saul. Gibeah (hill) (1 Chronicles 2:49), the son of Sheba, mentioned in the genealogy of the patriarch Judah, but some by “father” mean “lord, owner” and G. is identified with Gibeah in Joshua 15:57 among 10 cities with their villages. GIDDALTI (I glorify, i.e. God) (1 Chronicles 25:4), from the sons of Heman; a Levite from the family of Kohath, who, together with his brothers, sang and played cymbals, psalms and harps during worship (1 Chronicles 25:5–6); he was also the leader of the 22nd priestly order in the house of the Lord (v. 29). GIDDEL (extremely great, giant, giant), name of two persons: ( 1Ezra 2:47 ), from the Nethinites who returned to Judah with Zerubbabel; in 2Ez 5:30 Geddur; ( 1Ezra 2:56 ), from among Solomon's servants, whose descendants returned to Judah with Zerubbabel; in 2Ezra 5:33 Isdail. GIDDO (timely, born on a holiday) (1 Kings 4:14), the father of Achinadab, one of Solomon’s servants, who delivered food to the king and his house monthly. GIDEONIUS (m.b. brave warrior) (Numbers 1:11; 2:22), father of Abidan, who, as the head of the tribe of Benjamin, helped Moses in numbering the Israelites in the Sinai desert. GIDOM (cutting, cutting) (Judges 20:45), a place in the tribe of Benjamin (probably between Gibeah and Mount Rimmon), at which the persecution of the Benjamites, defeated at Gibeah Benjamin, ceased. GHEZI (valley of visions) (2 Kings 4:12), servant of the prophet. Elisha. Having received from Naaman by deception two talents of silver and two changes of clothing for Elisha’s healing of his leprosy, G. himself was punished for greed with leprosy and removal from the prophet (2 Kings 5:20–27). After this, we see G. at the court of King Joram of Israel telling him about the miracles of the prophet. Elisha (2 Kings 8:5–6). HYENA (multi-colored, motley) (Sir 13:22), a nocturnal predatory animal (Hyaena), similar in appearance, size, and partly in habits to a wolf. During the day it hides in caves, and at night it goes out to prey, feeding on all kinds of carrion and even tearing corpses out of the ground; It is found in Arabia, Syria, and Africa, but even in Palestine the striped G. (Naena striata) is still found in significant numbers. The hatred and enmity between the dog and G. are especially remarkable and even became part of the parable. What kind of world does a hyena and a dog have? And what kind of peace does the rich have with the poor? - says Jesus, the son of Sirach (Sir 13:22), about the enmity between the rich and the poor. Prophet Jeremiah, on behalf of God, asks about the wicked sons of Israel; Isn’t the nativity scene yenin (in Russian: like a colorful bird) my property? (Glory to Jer 12:9). 1 Samuel 13:18 mentions the valley of Zeboim, i.e. valley of hyenas GISONITE (crossing, passage) (1 Chronicles 11:34), the nickname of Hashem (one of David’s main warriors) from his place of origin. GILALAI (hope, trust in God) (Neh. 12:36), brother of Zechariah; in the time of Ezra and Nehemiah, a priest, along with others, played David’s musical instruments at the dedication of the walls of Jerusalem. HILLEL (who praises God) (Judges 12:13, 15), a Pyrathonite; father of Avdon, who was an Israeli judge for 8 years. GILO (opener) (Joshua 15:51), a city in the mountainous part of the tribe of Judah; the birthplace and residence of Ahithophel, David's adviser (2 Samuel 15:12), where he committed suicide (2 Samuel 17:23). In Joshua 15:51 this city is mentioned along with others to the south or southwest. from Hebron. GIMZO (place of the sycamore, wild fig tree) (2 Chronicles 28:18), a city of the tribe of Judah, taken with all its villages by the Philistines from King Ahaz, now the village of Jimza, not far from Lydda, southeast. GIN (Ex 29:40, etc.), a measure of liquid bodies among the Jews, in 1/6 baht, about 3 1/7 buckets. GINNETH, GINNETHON (gardener) (Neh. 12:4), from the heads of the priests who accompanied Zerubbabel on his return from Babylon and gave a written commitment to reject the wives of foreigners and to strictly fulfill the Law of God handed down through Moses. He is, without a doubt, identical with Giniethon (Joshua 10:6), from whose house Meshullam was the head of the priestly generations of that house under the high priest Jehoiakim (Joshua 12:16). GION, GEON, a source or stream near Jerusalem (on the west side, in the valley), at which Solomon was anointed as king (1 Kings 1:33, 38) and declared king. From the details of the narrative it is clear that G. lay below Jerusalem: bring it down (i.e. down) to Gion... And from there they set off (glory, sigh) (1 Kings 1:33, 45); This is also consistent with later legends that it flowed through a ravine (2 Chronicles 33:14). Subsequently, King Hezekiah, in order to hide the stream from the enemy, ordered it to be covered with earth from above and connected from below to the city by underground canals (32:30). GIRZIAN (inhabitants of the empty, barren land), glory. Hesser, a Canaanite tribe that occupied the surrounding country, from which, perhaps, Mount Gerizim took its name. In 1 Samuel 27:8 G. (together with the Geshurites and Amalekites) are already considered long-time inhabitants of this country, i.e. south of Palestine, from Sur to Egypt. They were a nomadic people who owned large herds of sheep, bulls, donkeys, camels, etc. HYRKANUS (2 Mac 3:11), son of Tobias, who placed in the treasury of the Jerusalem temple for safekeeping most of his estate, which in the days of the high priest Onias was kept there along with the estate of widows and orphans. HYRKANUS JOHN, son of Simon, brother of Judas Maccabee (1 Mac 13:53; 16:1–2; 19:24), king of the Jews and high priest (135–104 BC) (I. Flavius. Antiquities XIII, 8–9; Jewish War I, 2). – See also John Hyrcanus. GERSHAM (a stranger in that place) (Exodus 2:22, 18:3), the firstborn of Moses and Zipporah; so called because Moses said about himself: I have become a stranger in a foreign land (i.e. Midian) (Exodus 2:22). GIRSON (exile), name of three husbands: (Gen 46:11), firstborn of Levi, son of the patriarch Jacob; born before Jacob and his sons migrated to Egypt. His descendants, numbering 7,500 (Numbers 3:22), among whom 2,630 were able to serve (Numbers 4:40), were appointed by Moses to wear the veils and coverings of the tabernacle of meeting while wandering in the wilderness (Gen 46:24–26). They were assigned 13 cities to inhabit (Joshua 21:6), two of which were cities of refuge (v. 27). Under David, the sons of Gershon were appointed, along with the other sons of Levi, to praise the Lord in ordinary church services on musical instruments (1 Chronicles 23:5-7). The well-known singer Asaph was one of them (1 Chronicles 6:39, 43); (Judges 18:30), son of Manasseh; the father of Jonathan, a priest in the tribe of Dan, who placed in the city of Dan during the time of the judges an image made by Micah, while the house of God was in Shiloh (v. 31); (1Ezra 8:2; 2Ezra 8:29), from the descendants of Phinehas; the head of his tribe; under Ezra, he returned with others from Babylon. GIFFHAIM (two winepresses) (2 Samuel 4:3), the city of the tribe of Benjamin, where the Beerothites fled and settled, pursued by the Benjamites, to whom their city was given. GIKHON (from Greek stormy, swift), glory. Geon (Genesis 2:13), the second river of paradise, flowed from Eden and watered the land of Cush. It is believed that this is now the Arak River, which flows into the Caspian Sea. G. means “stormy” - that’s what Arake is now. Others think that this is the Oke River, still called by the Arabs G. Others (after its name in the LXX: Gion, or Geon) even want to see here the upper Nile, Indus or Ganges, howls, the bed of the Shat-El-Arab river, etc. There is no definite indication of the place of flow of this river. GISHPA (affectionate greetings, perhaps from God) (Neh. 11:21), one of the two leaders over the Nethinim who lived after returning from captivity in Ophel. CHAPTER, HEAD, in a general sense this word serves as a symbol of everything sublime, exalted and dominant; so, for example, in Isaiah 7:8 the city of Damascus is called the city of Syria, and in Isaiah 9:14 and 19:15 the words head and tail are used to designate ancient and honorable, on the one hand, and false (false prophets) and base, on the other. According to this, ap. Paul teaches that the head of every man is Christ, the head of a wife is the husband, and the head of Christ is God (1 Cor 11:3), that God has set Him (Christ) above all things, the head of the Church, which is His Body, the fullness of Him who fills all in all (Eph 1:22–23). G. is considered the seat of wisdom, a source of power; it is one of the most honorable parts of the human body. To exalt G. means to exalt, to restore someone. Dust and ashes in G. meant sadness. Shaving G. served as an expression of grief. Anointing G. with oil on holidays and celebrations was in common use (Ps 23:5; Luke 7:46). The expression “to call upon oneself someone’s human blood in G.” meant full acceptance of all the consequences of this death (Matthew 27:25; Acts 18:6). The expression head of generations, repeatedly mentioned in Scripture (1Ezra 1:5; 8:1, etc.), for example. Judas, Veniaminov, etc., means the main boss or ruler over one or another clan and generation, or simply its representative. THE HEAD OF THE NATIONS in Jeremiah 31:7 is the Jewish people, as chosen by God, placed above all nations (Deut 26:19), the first people (Am 6:1), God's inheritance among all nations (Ex 19:5; cf. Lev 20.24, 26; Deut 7:6; 14:2; 26:18). GLOVIZNA, glory, beginning, guilt, reason, main thing; scroll (book) (Ps 39:8; Heb 10:7). GLAVITSA, glory. (Exodus 40:18), capital on columns. CHIEF, glory. (Acts 19:12), headband. HEADS OF GENERATIONS, i.e. knees and childbirth. They were inseparably connected with the clan structure of Jewish society and state, for it was, in fact, a large family or clan with a common ancestor at the head, and it was divided into tribes, clans, tribes, fatherlands, houses and families. Each clan unit had its own oldest representative, nominated solely on the basis of seniority (“zekinut”) or “fatherland” (“avot”). Such a representative of the tribe was for him the head, or chief (slav, prince, i.e. chief) (Numbers 1:4). There were similar elders in every city and village, where they formed councils that directed and were in charge of local, political (Judges 8:6, 14, 16), civil (Ruth 4) and military affairs (Judges 5:14; 8:5–9, 14, 17; 9:31–34, 44–52). This eldership was so strong and influential in Jewish life that its bearers sometimes established the calling of a famous person to the kingdom (2 Kings 5:1–3) and significantly ensured the strength of his position (1 Kings 12:1–16). Therefore, this institution was preserved both in captivity (Eze 8:1; 20:1), and after it, when we see G. p. (Neh. 7:70) and the leaders of the people (Neh. 11), representing the remnants of the Hebrew aristocracy, which is why they settled in Jerusalem (v. 1). EYES, fell in their own eyes (Neh. 6:16), i.e. became despondent and despairing; the eyes will fade away (Job 17:5) - they will close forever (the person will die); It is better to see with the eyes than to wander with the soul (Eccl. 6:9) is equivalent to our proverb: “Better is a bird in the hand than a pie in the sky.” GLEZNA, glory. (Acts 3:7), ankle, lower leg; knee, heel CLAY (Isaiah 45:9, etc.) has been known and used since ancient times (almost the same as at the present time) for the preparation of clay vessels. She trampled her feet (Isaiah 41:25); Gel products were made on a wheel by turning a wheel (Jer 18:3) and fired in the sun or in special kilns (Jer 43:9). The use of clay for making bricks or vessels has been known since the very first times of the universe (Gen. 11:3). In ancient times, wax, apparently, often had the same use as wax or sealing wax in our country. Thus, Job 38:14 says: so that the earth may change like clay under a seal and become like a coat of many colors. Until now, in the East, the doors of houses are sealed with seals from G., the inviolability of which is strictly guaranteed by law. To this day, many different images of seals from Babylon and clay seals themselves with Assyrian, Egyptian and Phoenician inscriptions are found on the bricks of the ruins of Babylon. For printing, the best G. was usually used, and after well-known signs or words were indicated on it, it was placed in the fire and burned. According to the explanation of some interpreters of the Gospel, the seal attached to the stone of the cave in which the Lord was laid (Matthew 27:66) was also made from G., which is also allowed for the seal on the deed of purchase of land by Jeremiah (Jeremiah 32:14). Prophet Isaiah, explaining man's complete dependence on God, uses the following allegorical expression: we are clay, and You are our educator, and we are all the work of Your hand (Isaiah 64:8); and ap. Paul addresses the Romans with particular force with the following significant question: Does not the potter have power over the clay, from the same mixture to make one vessel for honorable use, and another for base? ( Rom 9:21 ) – See also Brick. CLAY EARTH (1 Kings 7:46), an area located between Succoth and Zartan, near the Jordan; under Solomon, copper and bronze items were cast here for the Temple of Jerusalem. MOCK, thank you. (Ps 68:13; 119:15, 27–78), interpret, converse, meditate. ANGER (Ps. 89:11), a strong, excited state of mind against a neighbor, who is sinful or sinless, depending on the motive and according to its purpose and degree. G. pious people means their extreme disgust and indignation against sin. In this sense, the righteous can be angry and not sin. G.'s sinful feeling against one's neighbor is condemned in the Holy. Scripture. Let all bitterness and wrath and anger and crying and slander be put away from you, along with all malice (Eph 4:31); when you are angry, do not sin: let not the sun go down on your anger (v. 26), says the apostle. Pavel, i.e. Do not harbor this feeling for a long time: otherwise it can turn into anger and vengeance. Suppurative, famous, actually freckled, tanned; low-blind; the one whose eyes fester (Lev 21:20). GNOISHCHE, glory. (Ps 112:7), dung heap. PUS, glory, dung (Ps 83:11; Luke 13:8); wounds (Luke 16:21; Rev 16:2). DISGUSTING, glory. (Lev 5:2), disgusting, vile; idolatry. GOAF (place of cattle), in slav.: chosen stones (Jer 31:39), an area mentioned in connection with the Garib hill in the west. parts of Jerusalem, near which hill it should have been located. GOB (ridge, hill, ditch) (2 Samuel 21:18–19; cf 1 Chronicles 20:4), the site of two battles between David's soldiers and the Philistines, is thought to be Gath or even Gazer. GOBZOVATI, glory. (Ps 67:18; 72:12; 122:4), abound; get rich. BEEF, kudos. (Exodus 23:4), ox, bull, cow, cattle in general. GOG (1 Chronicles 5:4), son of Shemaiah, son of Joel; from the descendants of Reuben, the firstborn of the patriarch Jacob GOG, the name of two peoples: (Eze 38:2ff.; 39:1ff.), the people who settled in the land of Magog; according to Pliny (5:25), the kings of Assyria and the countries neighboring Assyria were named after G. and Magog; (Rev 20:7–9), ap. John the Theologian, speaking about the times of the Antichrist, also uses the names of G. and Magog, apparently meaning by them not the names of the rulers, but the lands, peoples and all kingdoms that are about to rise in the last times of the world through the deception of the devil against the saints of God and the Kingdom of Christ and must perish along with their seducer in the lake of fire and brimstone. This refers to the very last times of the world and the Church. GOGAM (Joshua 10:3), king of Hebron; one of the five kings hostile to Joshua and defeated by him at Bethhoron. GOD (glory, i.e. God) (1 Chronicles 7:37), from the sons of Tzophach, a descendant of Asher. YEAR (Heb. shana) (Gen. 17:21, etc.), a unit of time. Initially, the Jews had a lunar year, which consisted of 12 lunar months, alternately - 29 (2, 4, 6, 8, 10 and 12th) and 30 (1, 3, 5, 7, 9 and 11th) days each; Consequently, in the Jewish lunar G. there were only 354 days 6 hours. Therefore, it turned out to be necessary to bring the lunar calendar into line with the solar calendar, which has 365 days, 5 hours, 48 ​​minutes. and 46 sec. For this purpose, another, 13th month, Veadar, or Adarsheni was added to the last month of the lunar G. (the second, additional Adar in 29 days, with 30 in Adar), thus, the Jews obtained simple and leap G., and out of 19 G. (according to the Metonic cycle), 7 were considered leap years (every third of three), and 12 were simple. In addition, the Jews divided lunar G. into civil and sacred. According to the civil law, which began with the month of Tishri (mid-September), treaties were negotiated, elections of authorities were made, Sabbath and Jubilee years were appointed, the birth of children and the beginning of reigns were designated. The Holy G. was established after the Jews left Egypt and began with the spring equinox, i.e. from the month of Nisan (Exodus 12:2), corresponding to our March. According to sacred G., holidays and sacred times were considered; By this same symbol, the prophets signified the time of their prophecies and visions (Zechariah 7:1). The months of G. civil and sacred with their festivals and the corresponding times of G. are presented in the following table: I. Spring months: the first month in the holy city of Aviv (Deut. 16:1) (month of ears of grain), or Nisan (Esther 3:7), Ziph (1 Kings 6:1,37), or Tiar; the first corresponds to March - April, and the second - April - May. Holidays in the month of Nissan: 14th – slaughter of the Passover lamb; 15th – Easter; 16th – offering to the Lord the first fruits of spring or grapes; The 21st is the last day of Easter. II. Summer Sivan (Esther 8:9), or Siual (Bar 1:8), corresponding to our May - June, and Tammuz, corresponding to June - July. Holiday in the month of Sivan: 6th - Pentecost and offering to the Lord the first fruits of the harvest: wheat or barley. III. The hot months are Ab, corresponding to July–August, and Elul (Neh. 6:15), corresponding to August–September. Holiday in the month of Ab: 9th – Captivity of the church by the Babylonians and subsequently the Romans. IV. Warm time: Athanim (1 Kings 8:2), named Tishri after the Babylonian captivity, the first month of civil G., corresponding to September-October, and Bul (1 Kings 6:38), or Marheshvan, corresponding to October-November. Holidays in the first of them: 1st - Feast of Trumpets, or New Year; 10th – day of cleansing; 15th – Feast of Tabernacles; The 22nd is the last day of this holiday. V. Autumn and winter: Haslev (Zech 7:1; 1 Mac 1:54; 4:52, 59; 2 Mac 1:9, 18; 10:5), or Kislev (Neh 1:1), corresponding to November - December, and Tebeth (Esth 2:16), corresponding to December - January. There were no holidays during these months. VI. Cold season: Shevat (Zech 1:7), or Shevat (1 Mac 16:14), corresponding to January - February, and Adar (1 Ezra 6:15; Esther 3:7, 13; 1 Mac 7:43, 49; 2 Mac 15:36), corresponding to February - March; On the 14th and 15th of the last month was the holiday of Purim (Esther 9:17–32), celebrated on leap days on both Adar and Veadar (see Adar). Subordinate to the 12th was the month Veadar, or Adarsheni (second Adar). Special holidays for Jews were the Sabbath and Jubilee. Just as every seventh day of the week and every seventh month of the year was sacred according to the law of Moses, so every seventh year was to be considered sacred (Exodus 23:10–12; Lev 25:2–7; Deut 31:10–13), beginning with the Feast of Tabernacles. On this Saturday, agriculture ceased, native fruits were made common property throughout the earth, debts were forgiven to debtors, and the Law of God was read publicly. For the fulfillment of the Law, fertility was promised in the next year. From 2 Chronicles 36:20–21 it can be seen that the celebration of this year, it seems, was not always strictly observed. However, upon returning from captivity, the Sabbath G. was celebrated unacceptably (1 Mac 6:49). An even more solemn and joyful celebration for the Jews was the G. Jubilee, or 50th (Lev 25:8, 13). Let the fiftieth year be your jubilee... let it be sacred for you, - the Lord Himself commanded the Jew (Lev 25:11). The features that distinguished the Jubilee G. from the simple G. and Sabbath G. were the following: 1) not to cultivate the fields and extend the right to native fruits to everyone without exception and without any restrictions (Lev 25:11–12); 2) forgive debts to those of the same tribe and release slaves of the same tribe; 3) return hereditary lands and estates to their former owners with some compensation to the person who used them before the jubilee (Lev 25:15–16); 4) both on the Sabbath and on the anniversary, it was prescribed to publicly read the Law of God. This sacred activity, although prescribed at all times, was undoubtedly made more obligatory and more solemn on the Sabbath and Jubilee holidays. The Jubilee G. began with the celebration of the day of purification, heralded by the sound of trumpets, which the priests were ordered to blow throughout the entire earth. And you shall blow the trumpet in the seventh month, on the tenth (day) of the month, as the Lord commanded Israel, on the day of atonement you shall sound the trumpet throughout all your land (Lev 25:9). This majestic holiday was a prototype of that summer of freedom, which with the coming of Christ was to open in His spiritual Kingdom - the favorable summer of the Lord (Luke 4:19). GODAVIA (Jehovah is the glory; praise God), name of three persons: (1 Chronicles 5:24), from the heads of the generation of the half tribe of Manasseh; ( 1 Chronicles 9:7 ), from the ancestors of Sallu; (1Ezra 2:40), of the Levites, his sons (or descendants) returned with Zerubbabel from captivity; in Neh 7:43 Godeva; in 2Ezra 5:26 Judges. GODAVIAH (1 Chronicles 3:24), from the sons of Elioenai; mentioned in the genealogy of David's descendants. GODE, glory. (Acts 12:3; Heb 12:10), whatever, pleasant. GODEBAH (the glory of Jehovah) (Neh. 7:43), of the Levites, his sons (or descendants) returned with Zerubbabel from captivity; in 1Ezra 2:40 Godavia; in 2Ezra 5:26 Judges. GODIA (glory of Jehovah), name of 4 persons: 1) (1 Chronicles 4:19), one of Ezra’s wives, called Judah in the genealogy; 2-4) three different persons from the Levites who lived in the days of Ezra and Nehemiah, namely: 1) Nehemiah 8:7; 9:5; 2) Nehemiah 10:10,13; 3) Nehemiah 10:18. GODILIAH (who glorified Jehovah), name of 4 persons: (Jer 35:4), man of God; the father of Anan, whose sons had a room in the Jerusalem temple; (Jer 39:14; 40:5, 9, etc.), the son of Ahikam, appointed by Nebuchadnezzar to rule Palestine after its conquest and the destruction of Jerusalem and the church (2 Kings 25:22). He patronized the prophet. Jeremiah upon his release from bondage (Jer 40:1–6). Soon he was treacherously killed by one of the Jewish commanders, Ismail, at the instigation of the king of Ammon (41-18); (Jer 38:1ff.), son of Pashor; from the nobles of the Jewish king Zedekiah, who sought to destroy the prophet. Jeremiah for his formidable denunciations and prophecies; ( Zeph 1:1 ), son of Amoriah; ancestor of the prophet Zephaniah. THE YEARS OF A HERCHANT (Isaiah 16:14), years that could not be increased or decreased: after all, neither a hireling will serve more than the agreed time, nor will the employer allow the work to be completed before the agreed time. GOZAN (gorge, gorge) (2 Kings 17:6; 18:11; 1 Chronicles 5:26), a river in Assyria, to the banks of which the captive Israelites were taken by Thul, Tiglath-pileser and Shalmaneser. The position of this river and the area surrounding it must be sought, most likely, in Gauzania mentioned by Ptolemy (in the cuneiform of Guzan), between the Euphrates and the Tigris; now Kaushan. There, along the Habor River, a tributary of the Euphrates, there was the region and the city of G. (Isaiah 37:12; 2 Kings 19:12). – Wed. Havor. GOIM, GOYIM (Joshua 12:23; Gen 14:1). The word "goyim" in Hebrew. Gentile peoples are generally designated (that is, everyone except the Israelites), but in Joshua 12:23 the word G. is used as a proper name to designate a people or locality, namely: among the 31 kings defeated by Joshua in the West. side of the Jordan, King Goim is mentioned in Gilgal. Judges 4:2, 13, 16 also mention the city of Haroshethgoim, which lies to the north. Palestine, near Kedesh Naphtali, while the above-mentioned G. was in Gilgal. According to Eusebius, Gelgel is a small village 6 Roman miles (8 2/5 versts) to the north. from Antipatrida. GOLAN (link), glory of Gavlon (Deut. 4:43), his family in Bashan, one of the cities of refuge, belonging to the tribe of Manasseh and located to the east. side of the Jordan (Joshua 20:8). Subsequently it passed to the sons of Gershon (Deut. 21:27). It is not mentioned later, but nevertheless it was an important and significant city, remaining so even until the time of Eusebius. From him the plateau country received its name, known in New Testament times under the name Gavlonitida, after G. (Gavlon), its main city, and lying along the shores of Lake Galilee. During the earthly life of Jesus Christ, this region belonged to the tetrarch Philip II (died in 37 AD). Densely populated in ancient times, Gavlonitida (now Jolan) is almost a desert. In it only small patches of land are currently cultivated, and the inhabitants of the East, once numerous - like locusts; there were no number of camels (Judges 7:12) - they appear in this country only at the beginning of May. – See also Hola. GOLGOTHA (skull), PLACE OF THE EXECUTION, glory. Kranievo place (Matthew 27:33; Mark 15:22; John 19:17, Luke 23:33), a mountainous hill in the north-west. from Jerusalem, on which the Lord was crucified. G was located not far from the city (John 19:20), outside the gates (Heb 13:12), but is now located in the city itself, near the west. its extremity, and the whole is lined with sacred buildings in commemoration of sacred places and events - the crucifixion, suffering on the cross, burial and Resurrection of the Savior. The name G. was given to this place, most likely due to its similarity to the shape of the skull, although others point out that the skulls of executed criminals were often visible here. According to Church tradition, Adam was buried here. See Muretov M.D. prof. The antiquity of the legend about the burial of Adam on Golgotha ​​// CHOLDP 1894 Book. 9 pp. 343–372. Wed. Polyansky E. Ya. The works of Blessed Jerome as a source for biblical archeology Kazan, 1908. pp. 477–499. SHIN, glory. (Deut. 28:35), knee; mid leg; tibia at the leg, tibia. GOLIATH (removal, expulsion), name of two persons: (1 Samuel 17:4), a famous Philistine giant, a native of Gath. G.'s height was 6 cubits and a span (4 arshins 2.5 inches); his mail weighed 5,000 shekels; the shaft of the spear resembled a weaver's beam; the spear itself contained 600 shekels of iron. The duel between G. and David took place in the valley of the oak tree, between Succoth and Azek (1 Samuel 17:1–2). The last (151st) psalm, preserved only in LXX, is inscribed: Psalm of David for single combat with Goliath. The sword of G., preserved by David, was first located in Nob, and then was transferred by him to Jerusalem; (2 Samuel 21:19), another giant, also a Gathite, about whom it is also said that the shaft of his spear was like a weaver’s beam; he was killed by Elhanan, the son of Jagare-Orgim of Bethlehem (in 1 Chronicles 20:5 Elhanam, the son of Jairus), in 1 Chronicles 20:5 Lahmi, the brother of Goliath. HAT GEARS for Jews. The custom of keeping the head covered undoubtedly existed among Jews from ancient times, the basis for which, of course, could be climatic conditions, namely: the harmful effects of vertical sun rays on the head, which could result in inflammation of the brain and sunstroke, which is not uncommon in hot countries and life-threatening. The uncovering of the head during the test by the water of jealousy (Num. 5:18) and when stricken with leprosy (Lev. 13:45) indicates that in the time of Moses the custom of covering the head was apparently common not only to women, but also to men. Subsequently, headbands (faded), used out of necessity, began to serve to decorate the heads of wealthy people, as we see in Job 29:14. Kings and noble women did the same (Isaiah 3:23). Festive clothing included a crown, worn for decoration, as well as during the marriage ceremony (Isa. 61:3, 10). High priests usually wore a mitre or miter on their heads. Women wore veils, but they can hardly be considered G.u., although they sometimes covered their heads. Images of head coverings or veils (with decorations) of Assyrian and Egyptian women can still be seen on ancient Assyrian monuments. Currently G. u. Arabs are very simple, but among Eastern women it is particularly refined and valuable. G.u. the men of the different classes in Egypt, Syria, Assyria and Persia in our time are extremely varied in form and appearance: they depend entirely on the position, nationality and religion of the persons who wear them. One of the new writers provides an explanation of the words of the apostle. Peter: Let not your adornment be the outward braiding of your hair, or gold ornaments, or fine clothing (1 Peter 3:3); The still existing custom of Levantine women is to braid their hair and intertwine it with laces with gold or silver coins strung on them. Covering the HEAD (2 Samuel 15:30), tying it with a bandage (Eze 24:17), and for the priest, on the contrary, uncovering the head (Lev 10:6; 21:10) - these were external signs of sadness - See Shearing. HUNGER (Gen. 12:10, etc.). Geography in Palestine and its neighboring countries is mentioned more than once in Scripture. The most remarkable was 7-year-old G. in Egypt under Joseph. It was distinguished by its duration, severity and ubiquity. In Judea, death was often the result of wars, sieges, etc. (2 Kings 8:12), but sometimes it was a natural phenomenon, as, for example, in those cases when the Nile did not flood enough in Egypt, or when there was no rain in Judea during the usual seasons (spring and autumn), or when worms, locusts and other insects devoured all vegetation and fruits. The times of famine in Egypt were distinguished by their duration (7 years or more) and severity. There have been cases where they ate the entrails of animals and even human corpses. The famine in Samaria, briefly described in Genesis 12:1–2, also lasted 7 years. Prophet Amos threatens Israel with a more terrible threat than that which comes from the lack of ordinary human food - hunger and thirst for hearing the words of the Lord (Amos 8:11). VOICE OF CURSE (Lev 5:1), an oath by which the judge - invoking the name of God - convinced ("conjured") those present to tell the pure truth in any court case. GOLOT, glory. ( Ps 147:6; 149:8 ), ice; hail DOVE (Gen. 8:8, etc.), according to the law of Moses, is a pure bird, constituting a special family (Columbinae) in the order of pigeons; lived in Palestine from the most distant times and was known to the ancient Jews in its various forms. Thus, it is said that G. live in the gorge of the rock under the roof of the cliff (Song 2:14) and make their nests in the entrances to caves (Jer 48:28). This refers to stone, or rocky, wild G. (Columba livia), which avoid trees, but settle in rocks or ruins of buildings, feeding on grains of various cereals and seeds of a plant called “bird peas”. These are the ancestors of ordinary, or domestic, G., as they gradually became, moving from a wild to a semi-domesticated state, when they began to find premises in the buildings of cities and villages more convenient for themselves and became accustomed to living and reproducing in close proximity to humans. The doves of the valleys mentioned in Ezekiel 7:16 are probably summer or arboreal pigeons, otherwise “wood pigeons” (Columba palumbus; Palumbus torquatus), and perhaps hollow or blue ones, otherwise “wood pigeons” (Columba oenas). The common or domestic bird, long known in Palestine, was for a long time the only domestic bird in its own right, and quite common among the ancient Jews (cf. 2 Kings 6:25), who arranged special rooms for them (Isaiah 60:8). Pedigree G. were also bred and received ready-made, selected food. This is indicated by Ps 67:14 (see below), and for later times Josephus testifies that in the gardens surrounding the royal palace, Herod Vel. towers were built for them, where, apparently, a special breed was cultivated, called “Herod’s pigeons” in the Talmud. The breeding of such G. in the East was in direct connection with the religious cult. They were dedicated to Astarte (whose veneration was widespread, by the way, in Assyria, Phenicia and the Philistines); then they moved to the island of Cyprus and finally appeared in Greece and Rome as dedicated to the goddess Aphrodite. It was a white breed, as is also hinted at in Ps 67:14. And now Palestine abounds in pigeons, which are diligently bred by setting up special pigeon towers. Stone G. inhabit rocky areas and nest in narrow mountain valleys and rock gorges, for example. near the Dead Sea, and especially in the vicinity of Lake Gennesaret, where the valley running to the west. from ancient Magdala, it is even called Wadi al-Hamam, i.e. valley G. Woody G. are found in forest areas in Carmel, Lebanon and Gilead, remaining in the latter in winter and migrating in the spring (March) further to the north. G. are distinguished by their purity and kindness and do not resist their enemies, which is why the Savior commanded His followers: be wise as women, and simple as doves (Matthew 10:16). Their affection for each other is also remarkable, so that when one of them flies away or dies, the others who remain in place seem to mourn their loss with plaintive coos. This cooing of G. is often indicated in the sacred text. books (Isa 38:14, 59:11; Eze 7:16; Nahum 2:7). Scripture also contains many references to dovelike tenderness, purity and love (Ps 74:14; Song 1:14, 2:14; 4:1; 5:2; 6:9). The words about dove eyes (Song 1:14) should be understood in the sense that they especially express meekness and tenderness. The Holy Spirit descended on the Savior at Baptism “in the form of a dove” (see Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). In the best properties of the dove’s nature, one can find an explanation for why it was G., who previously served as a sacrifice to God, who was awarded the symbol of the Spirit of God. Gentle and friendly, always full of clear calm, pure and innocent, G. is a suitable image of the Spirit of God, Who is the Comforter Spirit (John 14:26, 15:26, etc.), the Giver of peace, joy (Rom. 14:17; Gal 5:22, etc.) and all spiritual blessings. The Spirit of truth, purifying and sanctifying all things (Rom. 1:4; 15:16, etc.). Hosea compares the timid Ephraim with the stupid G. without a heart (Hosea 7:11) and says that when the Jews are returned to their own country from Egypt, they will fly out of Egypt like birds, and from the land of Assyria like doves (Hosea 11:11). David, in grief, exclaims to God like this: and I said: “Who would give me wings like a dove! I would fly away and calm down” (Ps. 55:7). The arrival of G. in Song 2:11–12 is spoken of as one of the signs of the onset of spring: behold, winter has already passed and the voice of the turtle dove is heard in our country. Already in the story of the flood, G. appears to Noah in the ark as a joyful messenger that the water has disappeared from the face of the earth: the dove returned to him (Noah) in the evening, and behold, a fresh olive leaf was in his mouth (Gen. 8:11). G. were used for sacrifices. Abraham, honored by the revelation of God, sacrificed to God, along with other sacrificial animals, a turtle dove and a young G. (Genesis 1:9). When a child was born, the mother was required to sacrifice a one-year-old lamb and a young G. or a turtledove as a burnt offering at a certain time after birth. If she was not able to bring a lamb, then she could sacrifice two turtle doves or two young ones (Lev 12:6, 8). From here we can conclude about the poverty of the Blessed Virgin Mary, the Mother of the Lord, for on the fortieth day after His birth She brought two pigeon chicks instead of a lamb to the Jerusalem Temple (Luke 2:24). To supply mothers with sacrificial birds, sellers of these birds sat in the Jerusalem temple, whom the Lord expelled from the church, saying: Do not make My Father’s house a house of trade (John 2:16). Farming was one of the most common occupations of the Jews (Isaiah 60:8), as it is to this day in the East. According to travelers, there are sometimes so many of them and they fly in such masses towards their dovecotes that they look like thick clouds and obscure the sun’s rays. The words of Psalm 67:14: having settled down in your inheritances, you have become like a dove, whose wings are covered with silver, and whose feathers are pure gold - can be understood in such a way that the Psalmist represents here the two opposite states of the Israelites, to whom he addresses with these words in two different periods of their history: in days of sorrow and calamity they are, as it were, covered with shame and reproach, but in the days of their prosperity and happiness they will resemble the purest and most beautiful of birds, with the snowy whiteness of her wings and the golden color of her neck. In conclusion, it cannot be overlooked that 2 Kings 6:25 mentions that during the scourge of famine during the siege of Samaria by Benhadad II, king of Syria, a quarter of a cabb (about 1/6 of a garnz) of pigeon droppings was sold for 5 shekels of silver. Some wanted to understand here by pigeon droppings a special type of wild pea, growing in abundance near Samaria, but, obviously, there is no need to deviate from the literal meaning, when everyone can see in what extremes the Israelites were then (v. 26 ff.). A similar disaster, according to the testimony of I. Josephus (Jewish War V, 13, 7), happened to the Jews during the siege of Jerusalem by Titus, then some went to such an extreme that, digging up sewage pits and old manure, they collected cattle droppings in them and what they could not look at before without disgust was now eaten. An addition to what has been said can be the words of the Syrian military leader Rabshakeh, spoken to the ambassadors of King Hezekiah, that the besieged Israelites in Samaria will eat their own droppings and drink their urine (2 Kings 18:27, Isaiah 36:12). – See also Turtle Dove. HOMER (completeness, perfection, i.e. God) (Gen. 10:2-3), the eldest son of Japheth and the founder of a people who, it seems, retained their nationality even until the time of Ezekiel (Ezekiel 38:6). Regarding the subsequent history of G., opinions vary. I. Flavius ​​says that he was the ancestor of those whom the Greeks call Galatians, but who in his time were called Gomerians. Others more correctly believe that they are identical with the ancient Cymri, or Cimmerians (whose descendants remain in Ireland to this day) - “Hamirra” of cuneiform as a people who invaded from the north, to which the terrible prophecy in Isaiah 5:25-30 is also attributed; under Sargon, this invasion was repelled, and part of this turbulent people went to Asia Minor, and part to the south, to Man, where they settled, forming the Scythian state, which left a trace in the Bible in the name of Askenaz (Ashkenaz; from Ashkuz), the son of G. (in cuneiform they are called Ashkuza). GOMER (Hosea 1:3), the name of the daughter of Diblaim, the wife of the prophet. Hosea, the fornicator woman, whom he had to take as a sign of the unfaithfulness and apostasy of the people of Israel from God. GOMOR (Ex 16:16), or ISSHARON, the 10th part of an ephah (Ex 16:36) or bath (Eze 45:11); according to rabbinical tradition, it is equal to the capacity of 432 chicken eggs. GOMORRAH (immersion, drowning) (Gen. 14:2, 8), one of the five cities in the valley of Siddim, destroyed by the Lord with brimstone fire for their wickedness (see Sea of ​​Asphalt). Usually G. is mentioned together with Sodom, and their names are often used to denote the extreme wickedness of the people (Isaiah 1:9–10) and the severity of God's judgment on the wicked (Zeph 2:9; Rom 9:29). – See Sodom. GONATH (protection, patronage) (1 Kings 16:21–22), father of Tamni, who, after the death of Zimri, disputed the Israeli throne with Omri. MOUNTAIN, MOUNTAINS. In general, there are many cities in Palestine (see Gilboa, Carmel, Lebanon, etc.). In Moses, Palestine is presented primarily as a mountainous country, and the mountains form a strong defensive chain around its borders. Thus, the words Eze 36:1 The mountains of Israel designate the whole country, for G. constitute its characteristic feature. Mountainous areas were usually cultivated to the very top, especially the terraces that covered the sides of the mountain. And to this day, says the English traveler Robinson, many of the ancient terraces are being cultivated, and the whole country has almost the same appearance as in Old Testament times. Allegories taken from this general view of the country are often used by the priests. writers and prophets. They call every great difficulty a great mountain (Zechariah 4:7). Let them make noise, let their waters swell, says the Psalmist, let the mountains shake with their excitement... Let us not fear, even though the earth shake, and the mountains move into the heart of the seas (Ps 46:4, 3). The Lord God easily and quickly removes all obstacles and difficulties in human life. The mountains melt like wax at the presence of the Lord, at the presence of the Lord of all the earth (Ps 96:5). Thy righteousness (Lord), as the Psalmist puts it, is like the mountains of God (Ps 35:7). The eternity and immutability of Divine love is depicted by the following beautiful comparison: the mountains will move and the hills will be shaken, but My mercy will not depart from you (Isaiah 54:10). When David wished to express his confidence in the welfare and prosperity of his kingdom, he exclaimed: Lord, You have strengthened my mountain (Ps. 29:8). The kingdom of the Messiah is also compared to G. in Isaiah 2:2; 11:9; Dan 2:35. Mount Bashan (Ps 67:16), or simply Bashan (Jer 22:20), is Hermon. The mountain that is east of the city (Jerusalem) in Ezekiel 11:23 is the Mount of Olives. MOUNTAIN OF PROPERTY, glory. (Exodus 15:17), or the inheritance of the Lord - Moriah, on which the Jerusalem Temple was later built. GORAM (exalted, high) (Joshua 10:33), king of Gazer; during the Israeli conquest of the southwest. part of Palestine, he came to the aid of Lachish, but, struck by Joshua, he died with all his people. GORGIAS (1 Maccabee 3:38), military leader of Antiochus IV Epiphanes, king of Syria (175–164 BC), completely defeated by Judas Maccabee (1 Maccabee 4:1–26). GOREN-GAATAD (square or threshing floor of Atad), glor.: threshing floor of Atadovo (Gen. 50:10–11), or Heb. Abel-Mizraim (the word “Abel” here means crying, and the whole expression: the crying of the Egyptians, as in Russian). The basis for this name is given in Art. 11. This place was formerly called Gumno Atada (Thorn Forest). Blazh. Jerome testifies that in his time it was called Beth-Hoglah (Joshua 15:6; 18:19), which he believed to be 4 1/5 versts. from Jericho (now Qasr-Hajle). However, apparently, this area was closer to Hebron, but its exact location is still unknown. SORRY, glory. ( Deut. 29:18 ) – see Poison. DOVE, glory. turtle dove (Luke 2:24). Along with pigeons, there are numerous flocks of pigeons in Palestine, which also belong to the order Pigeonidae, forming a special group or family within it. G. is smaller than a dove and was counted among the migratory birds (Jer 8:7). In Palestine they appeared at the beginning of spring (Song 2:12) and filled the country with cooing, which is where their onomatopoeic names come from: both the Hebrew tor and the Latin Turtur, reminiscent of the melodic sounds of cooing “tur-tur”. Apparently, the Scripture refers to ordinary G. (turtur auritus), which fly to Palestine from warm southern countries in the first half of April. They were sacrificed along with doves (Gen 15:9–10, 18; Lev 1:2, 14–17; 12:6, 8; 14:10, 21–22; 15:14–15, 28–30; Num 6:12) and eaten like clean birds (Deut 14:11). Nowadays three types of G. are found in Palestine: common G. (turtur auritus), the most common here; it is easily tamed, although it is one of the migratory birds; laughing G. (turtur risorius, streptopelia risoria), or laughing dove, which name is explained by the fact that in this breed cooing is accompanied by sounds similar to laughter; this bird constantly and in significant numbers lives in the vicinity of the Dead Sea and only in the summer it moves somewhat to the north, among other things, to the forests of Gilead; Palm G. (turtur senegalensis) is occasionally found in gardens and loves to nest on palm trees. – See also Dove. Gorlicishche, glory. (Numbers 6:10), almost the same as a turtle dove or turtle dove chick. HIGH, glorious, mountainous (Luke 1:39); upper, highest, heavenly (Col 3:2). MOUNTAIN, glory. ( Luke 1:39 ) - see City of Judah, Utah. CITY OF JUDAH (Luke 1:39), the city in which Zechariah, the father of the Baptist, lived. The Blessed Virgin Mary went here, to the house of Zechariah, immediately after the Annunciation. Here She was met by Her relative Elizabeth, the wife of Zechariah, and here She spent about 3 months after the Archangel Gabriel appeared to Her (Luke 1:40–55); finally, John the Baptist was born and spent his adolescence here (Luke 1:57–80). This place is identified by some as the place designated for the residence of the priest. persons by the city, which in Joshua 15:55; 21:16 is called Yuta (Jutta). Currently, there is a small Muslim village of Jutta, south of Jerusalem, a little further (2 hours, 9.5 versts) from Hebron; it is really located in a vast mountain ravine, on the lower slope of the mountains, in a mountainous country (slav. Gornyaya), as it says in Luke 1:39. Others find it in Ain Karim, or Karem (Joshua 15:59), 7.5 versts, to the west. from Jerusalem, where the Upper One is now received. At the place of residence of the righteous Zechariah and Elizabeth, the Catholic Franciscan monastery of John the Baptist, founded by the crusaders, is located there. There is also a Russian place, and on it a Russian convent with the Church of the Kissing of Elizabeth the Mother of God; to the right from here, behind the village, is the Source of the Blessed Virgin; to the west from it there are ruins on the site of the rural house of Zechariah and Elizabeth, 5 versts. further, in a deserted valley called the “desert of St. John,” is the source of John the Baptist with a swimming pool and a cave where the great ascetic stayed before preaching (Luke 1:80). CITIES OF REFUGE - see Vault. CITY CHIEF (Greek politarch, glorified mayor) (Acts 17:6, 8), the title of civil officials of city government in Thessalonica and some other Macedonian cities. CITY OF THE SUN (Isaiah 19:18), this is Heliopolis in Lower Egypt, to the east. bank of the Nile, almost opposite Memphis, although based on Heb. some generally mean “a city of protection, security; guarded city,” which understanding is consistent with the Greek Slav. city ​​of Asedek (city of truth). PEA ( Lev 23:14 ), assumed in Heb. Kali, although in Slav.: yarn klasa means dried, boiled or fried grains and ears of a variety of grain plants, in particular G. In 2 Samuel 17:28 this word is used twice: in the first case in LXX and in Blessed. Jerome refers to barley, and in the second it is understood by Jerome as fried G. And this was previously considered the most common dish, and is still widespread in Egypt, Syria and Palestine. In this case, of course, the common or sowing plant (Pisum sativum L.), a well-known annual plant, the homeland of which is considered to be Western. Asia. MOUNTAIN MOUSE - see Hyrax, Mouse, Jerboa. GORTYNA, a very large and ancient city in Crete, mentioned in 1 Mac 15:23 on the occasion of the renewal of the alliance between the Jews and the Romans under the high priest and leader Simon. G. was lying in the middle of the road between howls and west. extremities of the island, not far from the area Good Marinas, so ap. Paul, on his way to Rome, could preach the Gospel in Greece. MUSTARD SEED (Matthew 13:31; Mark 4:31; Luke 13:19). Mustard is an annual, herbaceous, leguminous, shrubby plant from the cruciferous family. Black mustard (Sinapis nigra L.) grows wild in Lower Egypt and Palestine, and is also bred in gardens and orchards. The seeds of black mustard are so small and small in appearance and weight, even compared to other varieties, that they have become a proverb. For example, one lot contains seeds: white mustard (Sinapis alba) – 2600, Chinese mustard (Sinapis pekinensis Lour.) – 1700, and black mustard – up to 6200 pieces. The Jews, wanting to designate any small thing, expressed that it was like a mustard seed (cf. Luke 17:6). The Savior says about the Kingdom of God that it is like a mustard seed, which a man took and planted in his garden; and it grew and became a great tree, and the birds of the air took refuge in its branches (Luke 13:19). The words of the parable that the seed becomes a large tree, in whose branches the birds of the air take refuge, obviously should be understood as figurative expressions characteristic of the eastern language; but in general, the mustard plant, which varies in growth depending on the difference in climate and soil, in a favorable climate and on fertile soil actually reaches a high growth and spreads its branches widely. POTTER (Jer 18:2–6; 19:1; Mt 27:7, 10). Clay vessels were used by the Egyptians and Jews for various purposes, mainly for cooking. Sometimes written obligations were kept in such vessels (Jeremiah 32:14). Tiles with images and writings were in use not only in Egypt and Assyria, but also in Palestine (Isaiah 30:14; Ezekiel 4:1). In Jerusalem there was a special class of royal G. (1 Chronicles 4:23), and one area (probably inhabited by G.) received its name from them (Jer 18:2; 19:1). The Evangelist Matthew says about the money returned by Judas the traitor: having held a meeting, (the high priests) bought with it (30 pieces of silver) a potter’s land for the burial of strangers (Matthew 27:7). BITTER HERBS (Exodus 12:8). The Jews were commanded to eat the Passover lamb with G. t. - this was supposed to depict the severity of their misfortunes during their stay in Egypt and serve as a prototype of the suffering of the Savior. Wormwood is predominantly a bitter herb in the west. Asia, forming one of the common plants in Palestine. But, of course, other G. t. could also be used, which grew in the place where the Jews ate the Passover lamb. The Mishnah lists five varieties of lettuce for seasoning the Passover lamb, and lettuce, the worst type of which (the so-called wild lettuce, Lactuca scariola L.) was especially distinguished by its bitterness, occupied first place among them, as well as chicory. The Jews of Egypt and Arabia currently eat the Passover lamb with lettuce or chicory mixed with vinegar. However, the Egyptians still eat lettuce almost every day with every piece of bread and meat. – See Lettuce, Chicory. FEVER, kudos. yellowtail, damaging the eyes; fire (Lev 26:16; Matt 8:14; John 4:52; Acts 28:8), various types of acute inflammatory diseases, including fever, which is often found in the East and rages with particular force in spring and autumn. These are long-term and dangerous diseases; G. are nervous, yellow, rotten, etc. G. was distinguished between small and large (Luke 4:38). The Lord's miraculous healings from G. are as follows: Simon-Peter's mother-in-law with the touch of his hand (Matthew 8:14) and the courtier's son, in the absence of the Savior, only with a miraculous word (John 4:46–53). Ap. Paul, through prayer and the laying on of hands, healed the father of the commander of the island of Melitus, Publius, from stomach pain and stomach pain (Acts 28:7–8). See: Popov T.D., priest. Biblical data on various diseases and their treatment Kyiv, 1904. pp. 99–101. LORD (Genesis 2:4; Exodus 3:4ff., etc.), one of the names of God; in euros is expressed by the word usually read Jehovah, and in the LXX mostly by the word Κύριος, and everywhere means the true God. It is known that Jews have long considered the name of Jehovah so sacred and mysterious, calling it ineffable, that they were afraid to pronounce it, and in the sacred. books, instead of Jehovah, they have always read and are reading the words of Adonai or Elohim. According to Jewish legends, this name was used only by priests and high priests in the church in words of priestly blessing (Numbers 6:24–26), but with the death of the high priest Simon (II) the Righteous (d. 292 BC), it was replaced in the church by the word Adonai. Be that as it may, but already in LXX instead of Jehovah there is always Κύριος - Lord. Thus introduced almost 300 years BC, the last name was then sanctified by constant use in the NT both by the Lord Himself and by the apostles as the proper name of God, belonging to Him as the true God. THE LORD OF SABAOTH, THE LORD GOD OF SABAOTH, ie. Lord of hosts, Lord of hosts. Heb. Sabaoth, often found in the OT (Ps 58:6; Isa 5:7, 9, 16; Jer 2:19, etc.) and only twice in the NT (James 5:4; Rom 9:29), according to some, refers to God as the Supreme Leader of the angels; according to others, it indicates in Him the Supreme Ruler of the armies of the people of Israel. But more likely, this name is appropriated to the Lord in the sense of His omnipotence and special providence for the world and man. HOSPITALITY (Gen. 18:1ff., Deut. 10:17–19; Heb. 13:2, etc.), a virtue very common in ancient times even among rude and uneducated peoples; She was especially exalted in the chosen people of God. We see its most beautiful examples in the story of Abraham, who was once honored to receive the Lord and two angels under the guise of strangers (Gen. 18:1f); Abraham's nephew Lot showed hospitality to passing strangers who were also angels (Gen. 19:1-3); Jethro, the priest of Midian, cordially received Moses into his house (Exodus 2:20); Job, in justification of his integrity, spoke of G. as a virtue, which he unswervingly fulfilled: the wanderer did not spend the night on the street; I opened my doors to the passerby (Job 31:32). The virtue of G. is especially commanded in the New Testament. The Lord Jesus Christ Himself says whoever gives one of these little ones to drink only a cup of cold water in the name of a disciple... will not lose his reward (Matthew 10:42). Therefore, G.’s coldness is identified by the Lord with coldness towards Himself. I was a stranger, He says, and they did not accept Me; I was naked, and they did not clothe Me; sick and in prison, and they did not visit Me (Matthew 25:43). The apostles directly instilled this virtue in the faithful (1 Peter 4:9; Rom 12:13; 1 Tim 3:2; Titus 1:8). To receive strangers and wash the feet of saints, according to St. Paul (1 Tim 5:10), is one of the essential qualities required of a widow to be included in the list of widows appointed to serve the Church. The example of the Good Samaritan represents a special application of the basic commandment of Christianity - to love your neighbor as yourself - and will serve for all times as an example of Christian love for mankind. In the East, G. is highly valued to this day, especially among the Arabs. HOTEL, a place or building designed for the tranquility and relaxation of travelers. In euros Gen 42:27 malon, i.e. G. (see also Joshua 4:3, 8; 2 Kings 19:23), comes from a verb meaning to spend the night, which is why the place where travelers stopped for the night is indicated. The same word is translated "lodging" in Isaiah 10:29. Undoubtedly, cities were arranged for travelers, as can be seen from Jeremiah 9:2, where we read about a refuge (malon) for travelers in the desert. The house of Rahab in Jericho, in which the spies sent by Joshua stopped to spend the night, even if it was not G., was still a house where passing travelers could stay. I. Josephus and others recognize Rahab as G.'s keeper, although in Hebrew, LXX and the NT she is called a harlot. According to Herodotus, in Egypt women often maintained public houses, or G. In the NT, the word G. appears twice in the Evangelist Luke (Luke 2:7; 10:34–35). M.b., G. in Bethlehem was something like what is currently called in the East a caravanserai or khan, i.e. a place to welcome and soothe wanderers. However, G., mentioned in Luke 10:34, apparently differed from Bethlehem (Lk 2:7) in that it had a keeper G., who delivered food supplies to travelers and took care of their needs. READY HOUSING, glory. (Exodus 15:17), a specific place on Mount Moriah, where the church was later built; it was foreshadowed by the sacrifice of Isaac (Gen. 22:13). ГОФЕР ( Быт 6:14 ), крепкое смолистое дерево, из которого был построен Ноев ковчег. Most interpreters of St. The Scriptures think it was a cypress or cedar tree. The Greek name "cypress" is similar to the Hebrew. D. It was considered the hardest and most durable tree and of other trees was least susceptible to rotting and wormholes. However, some of the most ancient rabbis claim that cedar wood was used to build the ark because of its lightness, hardness and resinous properties, and also because this tree was used by the Assyrians and Egyptians for shipbuilding. Не отвергая вполне тождественности дерева Г. с кипарисом и кедром, естественнее признать, что под этим словом вообще разумеются деревья смолистые, трудно гниющие и годные для постройки кораблей, как-то: кедр, кипарис, ель, сосна и др. из породы хвойных. GOPHIR (God has given abundance) ( 1 Chronicles 25:4, 28 ), from the sons of Heman (13th), a famous singer and seer in the days of David; G. directed the 21st stage of the musical choir at the Jerusalem Temple. GOTHOLHI (2Ezra 8:33), from the sons (descendants) of Elam; father of Jessiah, one of the leaders and elders of the tribes that came out of Babylon with Ezra; in 1Ezra 8:7 Aphalia, the father of Ishaiah, of the sons (descendants) of Elam. ATHOLIAH (whom Jehovah struck) (2 Kings 11:1-3, 13-20; 2 Chronicles 22:10-12; 23:12 ff.), wife of the Judah king Joram, mother of Ahaziah; the daughter of the wicked Ahab and Jezebel, also called the daughter of Omri (2 Kings 8:26; 2 Chronicles 22:2) in the sense of his granddaughter. The wicked mother also disposed her son to idolatry, and after the death of the latter, upon the accession of Jehu to the throne of Israel, she, wanting to reign in Judea, destroyed the entire royal family of David, except for her saved grandson Joash, during whose accession she herself was killed. GOTHNIEL (lion, i.e. a strong warrior of God), the name of two persons: (Joshua 15:17; Judges 1:13–14), the first of the judges of Israel; son of Kenaz, Caleb's younger brother. He took the city of Kiriath-sepher and for this he received Caleb's daughter Achsah as a wife as a reward (Joshua 15:16–17). After the death of Joshua, probably after 30 years, the Israelites, having married the daughters of the Canaanites, fell into idolatry and were punished for this by 8 years of slavery to the king of Mesopotamia. Then, as a result of their repentance, the Lord raised up a savior for them in the person of G. The Spirit of the Lord was on him, the saint tells about him. writer, and he was a judge of Israel... and the Lord delivered Husarsafem, king of Mesopotamia, into his hands (Judges 3:10). He was a judge of Israel until his death, and the land of Israel enjoyed peace for 40 years (Judges 3:11). According to 1 Chronicles 4:13, G. had a son, Haphath. – See also Husarsafem; (Jude 6:15), father of Chavri (Chavrin), one of the leaders of the city of Bethulia, besieged by Holofernes. HOSHAIYAH (whom Jehovah sets free), name of two persons: ( Nehemiah 12:32 ), one of the persons present at the celebration of the dedication of the city wall after its restoration by Nehemiah and Zerubbabel; (Jer 42:1), the father of Jezeniah, who, among others, came to the prophet. Jeremiah on the destruction of Jerusalem with a request to pray to the Lord God. GOSHAMAH (whom Jehovah heard) (1 Chronicles 3:18), from the sons of Jehoiachin, the second to last king of Judah. GOSHEN, name of land and city: (Joshua 10:41; 11:16), the land of G. is mentioned twice as a region in the south. Palestine; from the first indication we can conclude that it lay between Gaza and Gibeon (i.e., in the southwestern part of the tribe of Judah), but in the second place the Seaside Valley (Heb. Shephelah) is mentioned separately from G.; (Joshua 15:51), the city of G. is mentioned along with Socho, Debir and other cities located in the mountainous region of the tribe of Judah. ROBBERY, or taking away someone else's things and property, obviously with violence. Not only the current Bedouins in Arabia live by robbery and G., but also in ancient times they were preceded by the Ishmaelites and their neighbors the Chaldeans (Gen. 14:12; Job 1:17). In the later history of the Jews, cases of robbery are often mentioned, as, for example, during the time of the judges (Judges 9:25; 11:3). Some campaigns of the Philistines, Amalekites, and others were nothing more than robber attacks (1 Samuel 23:1; 27:8, etc.). During the earthly life of Jesus Christ, the road leading from Jerusalem to Jericho was especially dangerous for travelers due to robberies and robberies (Luke 10:30). The severity of the sin of theft and crime can be judged based on the words of Scripture in 1 Cor 6:10 and Rev 21:8; 22:15. CITY OF ASEDEC, glory. – see City of the Sun. CITY OF DATES, glory. ( Deut. 34:3 ) – see Jericho. CITY CHIEF, sir. - see City Chief. GRADY SELNYA, glory. (Numbers 22:39), in Russian. Kiriath-Hutzof, i.e. city ​​of fields and pastures. CITIZEN, CITIZENSHIP, were of two kinds: гражданин известного города, пользовавшийся всеми правами горожанина – на участие в самоуправлении и пр., причем в этом отношении он резко отличался от пришельцев и временных обитателей, не обладавших подобными правами. Yes, app. Paul was the city of Tare (Acts 21:39); Roman citizenship (Acts 22:28); Those awarded this high title enjoyed all the exclusive advantages of the original, indigenous inhabitants of Rome. Such persons were not subject to punishment by the provincial authorities (Acts 16:37–39; 22:25–29) and were even removed from their jurisdiction, having the right to demand the direct judgment of Caesar, as was the case with St. Павлом по его заявлению ( Деян 25:10–12, 21, 25 ) POMEGRANATE APPLE, POMEGRANATE TREE, Hebrew rimmon (Num. 20:5, in glory, apple; Deut. 8:8; Song 4:3, 13; 7:13; 8:2; Joel 1:12; Hag 2:19, in glory, v. 20 apple trees), from the myrtle family (Púnica granatum L.) In the wild state, G. d. sometimes reaches a significant size, but in the garden it is always a small tree, usually 6–8 m in height. Homeland, apparently, in the north-west. India, but in the wild it is found in Persia, Turkestan, Transcaucasia, Asia Minor, Syria and Egypt. G. d. grow in abundance in Palestine, are beautiful to look at, and their refreshing and cooling fruits are pleasant to the taste. In this regard, they are often referred to in Scripture. When the Israelites came to the desert of Sin, they grumbled at Moses that there was no water, no fig trees, no grapes, no pomegranates (Numbers 20:5). The spies brought Joshua from the land of Canaan, along with grapes and figs, and pomegranates (Joshua 13:24). Prophet Joel (Jol 1:12) and Haggai (Hag 2:19) speak of God's punishment for the withering and drying up of the city. The villages or cities of Rimmon (Joshua 15:32), Gath-Rimmon (Joshua 21:24–25), En-Rimmon (Nehemiah 11:29) probably got their name from the pomegranate groves located near these cities. One G. (probably of special size and beauty) during the time of Saul grew in Migron, on the outskirts of Gibeah Benjamin (1 Samuel 14:2). In the Book of Song of Songs, a garden with pomegranate apples is mentioned (Song 4:13), then it is said about the bride: like the halves of a pomegranate apple are your cheeks under your curls (v. 3, and the correct roundness of the cheeks and their blush is compared to the fact that a pomegranate apple consists of two special halves, filled with many bright red, juicy, wine-tasting cups, on the one hand - dark brown, on the other – red, with a yellow-white tint); then the beauty of the flowers and fruits of G. is indicated (Song 6:7–11; 7–13). Currently, juice is squeezed out of pomegranate apples and one of the best cooling sorbets in the East is prepared from it: this drink, it seems, was made in ancient times, as mentioned by Diodorus Siculus, but it is also said in Song 8:2: but I would give you aromatic wine, the juice of my pomegranate apples. The fruits of G. were so valued everywhere for their beauty and taste that the blue robe, or ephod, of the high priest was decorated with images of pomegranate apples (see Heb. Exodus 28:33–34), and the capitals of two brass pillars (Jachin and Boaz) were decorated with carved images of pomegranate apples (1 Kings 7:18, 20, 42; 2 Kings 25:17; 2 Chron. 3:15–16). In the Middle Ages, the pomegranate apple was considered a symbol of the Virgin Mary, relieved of her burden by the wondrous Fruit, and the crimson, blood-red flowers of G. d. served as a symbol of the atoning Sacrifice of Christ, His most pure blood, which is why the Infant God was depicted with this flower in his hands. SIN is lawlessness (1 John 3:4), since it always entails a violation of the laws of God and human laws consistent with them. It came to man from the devil, who deceived Adam and Eve and persuaded them to break the commandment of God. From G. Adamov came the curse and death. To feed on sins in Hosea 4:8 about the priests means (according to Blessed Theodoret) that they took a certain significant part of the sacrifices made for crimes and crimes, and in view of such selfish gain they did not want to expose those living viciously. See Vvedensky D.I., prof. The Teaching of the Old Testament about sin STSL, 1900. Burgov A.V., prof. Orthodox dogmatic doctrine of original sin. Kyiv, 1904. GREECE (Dan 8:21, 10:20), in Zech 9:13 Ionia, was generally known to the Jews under the name Javan (Eze 27:13, 19). At the time of Alexander the Great, the Greeks were the rulers of Egypt, Syria, as well as countries and regions lying on the other side of the Euphrates, so the name “Greek” became rather vague and was applied by the Jews to all pagans who were under the rule of the Greek Empire. The word “Greek” had the same meaning for the Jews as the word “pagan,” so that the whole world was divided among them into Jews and pagans. All those who did not belong to the Jewish people were called Hellenes, or Greeks (Acts 20:21; Rom 1:16; 1 Cor 1:22-24), and for the Greeks all others were barbarians - people uneducated, unlearned or not speaking the common cultural Greek language. The victories and conquests of Alexander the Great in the East three centuries before the Christian era served as one of the main reasons for the almost universal spread of the Greek language; under Ptolemy Philadelphus (285–246 BC) the Holy Order was transferred to it. The Scriptures of the OT, and then all the books of the NT were written in Greek (with the exception of the Gospel of Matthew, originally written in Hebrew). The apostolic men also wrote in Greek. The Lord Savior, His apostles and, probably, the Jewish people spoke mainly Aramaic, although one might think that the trade relations of the Jews also introduced them to the Greek language, which was widespread in Palestine and among the Jews in general. The Greek language spoken in Palestine, into which the OT was translated and the NT written, was then generally accepted and was called common, or Hellenistic (κοινἠ or Έλληνικἠ διάλεκτος). The Jerusalem mob also understood Greek and one day were ready to listen to the sermon of St. Paul in Greek, but when the Jews heard that the apostle was speaking in Hebrew, they became even more silent (Acts 22:2). The name “Greek” in many places in the Book of Acts does not mean the natives of Greece itself, but rather the Hellenistic Jews who used the Greek language in their conversations. They are contrasted with the Jewish Jews, natives of Palestine, who spoke predominantly Aramaic GREEK INSCRIPTION ON THE CROSS (John 19:19–20). The inscription on the Cross of Christ was, more than usual, in three languages. The Romans usually wrote only in Latin the name and crime of the person sentenced to execution. Such inscriptions were above the thieves crucified with Christ, which, as St. John Chrysostom, also helped St. Elena later distinguished the Cross of Christ from the other two. But the Roman ruler of Judea, Pilate, in order to humiliate the Jewish authorities and the Jews in general, despised by the Romans, wanted to give special solemnity to the execution of Christ, who was condemned as having usurped the dignity of the King of the Jews. In order to draw the general attention of the multilingual people who were at the Passover festival in Jerusalem to the matter (cf. Acts 2:8-11), Pilate not only gave a peculiarity to the very content of the inscription above Christ (Jesus of Nazareth, King of the Jews), but also found it necessary not to limit himself to the Latin language alone. For Pilate's goal, the annexation of the Greek language was important, because since the conquests in the East of the Macedonian king Alexander Vel. Greek has become one of the most common languages ​​here; Among the Jews who came to the holiday from other countries, there were many who understood the Greek language even better than the Aramaic of that time, not to mention the Biblical Hebrew. Vulture (Vilturida), the largest of the birds of prey; lives and flies to prey in flocks and nests in entire settlements, rarely attacks living animals, but usually feeds on carrion or animal remains and various refuse near human dwellings, not particularly caring about the cleanliness of its plumage after each such feast. In view of the last feature, many understand in the words of the Savior (in Matthew 24:28 and Luke 17:37, in Russian orly, slavic orli) precisely G., which are directly named in Lev 11:13 and Deut 14:12 as bad, forbidden to eat. Micah 1:16 says, “Put off your hair, cut off your hair, mourn for your dearly beloved sons; because of them, expand your bald head, like a molting (this word is in Russian, an addition to the Hebrew) eagle. All this is more suitable for G., whose head and part of the neck do not have ordinary feathers, but are covered with hair-like down or remain completely naked, i.e. as if bald. Coffins, tombs, were usually located among the ancient Jews outside the city limits (cf. Luke 7:12; John 11:30). In ancient times, graves or graves were mostly caves or grottoes, especially between trees or in gardens, in shady places (Gen. 23:17; John 19:41). The dead were buried by burying them in the ground. So, for example, Rebecca's nurse Deborah was buried under an oak tree (the weeping oak) (Gen. 35:8). The rich carved cities in rocks (Isaiah 22:16, Matthew 27:60; John 11:38) and in mountains (2 Kings 23:16). Common burial places were reserved for the poor (Jer 26:23; 2 Kings 23:6; Matt 27:7). To protect against predatory animals, cities were closed with doors or the entrance was blocked with a large stone (Matthew 27:60; 28:2; John 11:38). In Palestine, Syria and other places, many ancient buildings and diverse structures have been found to this day. The expression house of the graves of the fathers (Neh. 2:3) means: the homeland where the fathers are buried (buried). – See Tombstones. COFFINS PAINTED, glory. watered down (Matthew 23:27). The Jews had a custom of painting their tombs annually in order to make them more visible and noticeable and so that they could be found more easily. This was done especially in view of the fact that touching the coffin of the deceased, according to the Mosaic Law, was considered unclean. This custom gave the Jewish tombs a neat and beautiful appearance from the outside, and presented a striking contrast with the rotting of human bodies and bones inside the tombs. THUNDER (Job 26:14; Ps 28:3, 8; 103:7; Isa 29:6), a majestic natural phenomenon of nature. According to physical laws, it is nothing more than a strong sound in air cloud masses, resulting from their cutting by lightning (amplified by an electric spark). The majestic peals of G. are presented in Ps 28:3–5, 7–8 as the wrath of God The Voice of the Lord over the waters; The God of glory thundered. The voice of the Lord is strong, the voice of the Lord is majestic. The voice of the Lord breaks the cedars... the cedars of Lebanon... The voice of the Lord cuts out a flame of fire. The voice of the Lord shakes the desert. The ineffable greatness of the Lord and His most perfect properties are called in Scripture the glory of God: but who can comprehend the thunder of His power? ( Job 26:14 .) Gospel preaching is like G.; it makes the hearts of men tremble and breaks their stubbornness and stiff-neckedness (Rev 14:2). Therefore, the Lord Savior called James and John the name Boanerges, i.e. sons of Thunder (Mark 3:17), an expression almost identical with the word thunderer. Terrible and destructive disasters are likened to G. (Isaiah 29:6). G. and lightning emanating from the Throne of the glory of God reveal the greatness of the presence of the Lord and testify to His holy will, as well as the terrible judgment sent by Him as the Supreme Ruler on the earth (Rev 4:5), for example. at the Sinai legislation (Exodus 19:16), at the punishment of the bitterness of Pharaoh (Exodus 9:23), at the insistence of Israel to have a king (1 Sam. 12:17–18), at the final Judgment of God over the world (Rev 10:3–4; 11:19; 16:18). Among the prophets, the cruel, stunning peals of God serve as an image of God's Last Judgment on the wicked (Isaiah 29:6; Jeremiah 25:30). THE BREAST OF THE SACRIFICIAL ANIMAL OFFERING, or SHAKING ( Exodus 29:26 ; Lev 7:29–30 ), was usually assigned by the Law to an eternal portion ( Exodus 29:28 ) for the high priest and his sons; it was called so because when offering it, the priest shook it before the Lord. DESTROYER, glory. (Ps 1:1; Acts 24:5), a harmful, destructive, arrogant person, a plague on society. SPONGE (Matthew 27:48), obtained from the bottom of the seas; G. consist of thin threads, amazingly intertwined with each other and surrounded everywhere by a hymen with many necks. G. absorbs large quantities of various liquids, which under strong pressure pour out of it abundantly. When there is no vessel for water at hand, you can easily use G. Usually microscopic animals are placed in G., for example. corals that use G.'s holes and through them draw in and throw out water. Naturalists classify G. as a zoophyte. In the NT, the word G. is found only in the story of the crucifixion of the Lord (Matthew 27:48; Mark 15:36; John 19:29). G. were known and used from ancient times, they were already mentioned by Homer; despite this, there is not the slightest indication of them in the OT. They are still abundantly mined off the coast of Syria, Greece, the Levant, etc., and the Greeks carry out significant trade in them, which is why the Greeks themselves are known among us under the name “Greek” (i.e. Greek). GUGNIVIY, glory. (Mark 7:32), tongue-tied. GUDGOD (gorge, cleft) (Deut. 10:7), the camp of the Israelites in the valley between Bene Yaakan and Jotvafa, to the southwest. from Mount Or, still called Wadi el-Gudahid. – See also Khor-Agidgad. HUMM, glory. (1 Cor 14:7), playing the harp; voice... the buzzer of those buzzing (Rev 14:2; cf. 18:22). THREAM ATADOVO, glory - see Goren-Gaatad. GUNI, GUNIY (painted with flowers), name of two persons: (Gen 46:24; 1Ch 7:13) Guni, second son of Naphtali; the founder of the generation of Guniev (Numbers 26:48); ( 1 Chronicles 5:15 ) Guni, the father of Abdiel and the grandfather of Ahi; from the descendants of Gad. GUR (refuge, place to live) (2 Kings 9:27), the place where the king of Judah Ahaziah was struck down in a chariot by order of Jehu. It was located near the city of Ibleam, near Megiddon, on the road to En-Gannim from Jezreel, not far from the field of Naboth, who had his own vineyard in Jezreel. GUR-BAAL (dwelling place of Baal) (2 Chronicles 26:7), a city or country inhabited by the Arabians. From the connection of speech it is clear that this place was located between Palestine and the Arabian Peninsula. LXX is understood as if it were the city of Petra of Arabia. CATERPILLAR (Joel 1:4; Am 4:9), a type of locust, without wings. – See Locust. GUSLI, the stringed instrument of the Jews; undoubtedly one of the first musical instruments with which man became acquainted. The invention of G., like the flute, is attributed to Jubal, the son of Lamech (Gen. 4:21). Among the Jews, the kinnor (G.), or zither, from ancient times served primarily to express joy and fun (Gen. 31:27; Job 21:12, etc.). David was especially distinguished by his playing of G. (1 Samuel 16:17–23). David took the harp and played, says v. 23 Saul felt better and happier, and the evil spirit departed from him. Among the Jews, religious (1 Kings 10:12) and civil celebrations were accompanied by the game of G. The Jews sang most of the psalms and hymns with the accompaniment of the kinnor (Ps. 32:2; 42:4, etc.). Regarding the external form of G., opinions are very contradictory. Some give them the shape of a modern harp, others claim that they resembled the Greek letter delta (Δ), but it is more likely that it was a quadrangle with strings stretched between two opposite sides. I. Flavius ​​claims that they had 10 strings and that they were played with the help of blows with a stick; others increase the number of kinnor strings to 24 and even 47. DABESHETH (camel's hump) (Joshua 19:11), a city on the border of the tribe of Zebulun; it is believed to be in Dzhebata, in the southwest. from Nazareth. DAVID (beloved, i.e. by God) (1 Samuel 16:12–13, etc.), the youngest son of Jesse, from the tribe of Judah, great-grandson of the pious Boaz and Ruth, from the city of Bethlehem. The Lord rejected Saul for disobedience and opposition to the word of God and instead chose one of the sons of Jesse as king over Israel, commanding Samuel to go to Bethlehem to anoint the chosen one on the Israeli throne. The eldest 7 sons of Jesse, presented to Samuel, were not the chosen ones of God, but the youngest son, D., turned out to be so, who was anointed by Samuel to the kingdom. He was then only 19 years old, and he was tending flocks of sheep in his father's fields. He was very handsome in appearance, had blond hair and, like his nephew Hazael, was distinguished by the speed of his running and the strength of his muscles (Ps 17:33-35). His account to Saul of how he killed the lion or bear that sometimes attacked the sheep (1 Sam. 17:34-36), the shepherd's crook in his hand and the bag around his neck, which he did not part with in the performance of his shepherd's duties (v. 40), and especially the various indications of the shepherd's life that we find in the psalms (Ps. 23:1-6; 77:70–72), - all this directly speaks in favor of the fact that D. spent most of his youthful life among the majestic nature of Palestine, in conditions most conducive to the development of pious thoughts and reverent contemplation of the creations of God, where he everywhere saw indelible traces of the wisdom, omnipotence and goodness of the Lord Almighty. D. did not immediately ascend the throne, but first became Saul’s armor-bearer (1 Samuel 16:21). Then he retired to Bethlehem, but soon returned to single combat with the Philistine Goliath, whom he killed (1 Samuel 17), hitting him in the forehead with a stone from a sling, after which he cut off his head with his own sword. This victory glorified D. When he returned with Saul from the field of single combat, the women who came out to meet them singing and dancing, with solemn tympans and cymbals exclaimed: Saul defeated thousands, and David tens of thousands (1 Samuel 18:7). D. reached a high position at the court and army of Saul, where he entered into the closest and most sincere relationship with Saul’s son, Jonathan, who loved him... as his own soul (v. 1). But soon Saul began to envy the glory of the Bethlehem youth, fearing that he would completely overshadow him, and therefore looked for an opportunity to destroy D. And although after new happy victories over the Philistines, D. became Saul’s son-in-law, marrying his daughter Michal, however, this did not bring him security (1 Samuel 18:10-29). After repeated military exploits and successes, in which D.’s courage and wisdom were manifested, and several cases of almost miraculous deliverance from the anger and hatred of the king who sought to destroy him, described in detail in the Holy. books and sung by D. himself in his psalms, he finally received help from the tribes of Judah and Benjamin, at least sufficient for the first time to have protection and help for himself in exile and wandering (1 Chronicles 12). This irritated Saul even more, since he saw here the beginning of an obvious rebellion, which is why he began to pursue D. with greater force and hatred. Two or three times during the persecution of D. in the desert, Saul was entirely in his hands, but D. spared the life of the king, as the anointed of the Lord (1 Sam. 24, 26). Who, having raised his hand against the Lord’s anointed, will remain unpunished? - he said to Abishai in the latter case (1 Samuel 26:9) and forbade him to kill Saul. During Saul's unfortunate war with the Philistines, Jonathan and his two brothers were killed in the battle on Mount Gilboa (1 Samuel 31), and Saul himself, due to the defeat of his army, fell wounded on his sword and committed suicide. Then D., by Divine direction, withdrew to Hebron, and the men of Judah came and anointed David there as king over the house of Judah (2 Samuel 2:4). He reigned over the tribe of Judah for 7.5 years, but at the end of this time, when the long strife between the house of D. and the house of Saul ceased, he was solemnly anointed king over all the tribes of Israel (2 Samuel 5:1–5), to which he was destined by God through the prophet. Samuel long before this solemn day. D. was 30 years old when he reigned; In general, his reign lasted more than 40 years (v. 4). At the beginning of his reign, D. took possession of Jerusalem, took the fortress of Zion from the Jebusites and made this city his capital, which received the name of the city of D. (2 Kings 5:6–11). Under his wise and gentle rule, the city expanded quickly and significantly. Majestic buildings appeared everywhere in it, strong fortifications were erected, and the Ark of the Covenant, which had until then remained without a specific location, was transferred with special religious celebration and joy to the new city, to the new tabernacle. From that time on, Jerusalem became the city of God, the city of the great King (Ps 47:3; Matt 5:35). Israelites flocked to it from all over the country for the annual holidays, and the population of the city, its wealth and fame quickly increased and spread. Now D. had a desire to build a majestic church for the worship of the Lord instead of the tabernacle, built only for a while and moved from place to place. But God told him through the prophet. Nathan that this church would be built during the peaceful reign of his son Solomon (2 Kings 7). After various wars, always victorious for D., with the peoples living on the borders of the kingdom of Israel, a war began with the Ammonites. During it, D. fell into one of the most serious sins: after he arranged the violent death of Uri, he entered into illegal cohabitation with his wife Bathsheba; this brought the wrath of God upon him and various disasters upon his family in the last years of his reign (2 Samuel 12:9). The king's domestic peace was disturbed by the incest of his son Amnon with his half-sister Tamar (2 Kings 13). Then the rebellion of another son, Absalom, occurred, prompting the king to flee the capital and go into hiding to save his life (2 Kings 14–15). Although the death of Absalom put an end to the civil strife, it still left a deep and bloody wound in the heart of the grieved father (2 Samuel 18). The rebellion of Sheba (2 Kings 20), a 3-year famine (2 Kings 21:1-14) and the murder of Amasa by Joab followed one after another as inevitable companions of the Fall, although D. deeply repented of it, expressing his contrition for sin in the 50th Psalm, which to this day constitutes the most sincere and deeply touching monument of true repentance. In conclusion, there followed a terrible punishment from God - a pestilence that befell D. and his kingdom for the vanity that he discovered in the number of the people of Israel, which, undoubtedly, was sinful in the eyes of God. D. is now 70 years old. Almost just before the death of the royal elder, his son Adonijah made a daring attempt to illegally ascend his father’s throne, but, fortunately, did not succeed in his criminal intention. In order to protect his throne from any illegal claims in the future, D. handed over the helm of government and the crown to his son Solomon, handed him the plan and drawings of the church and all the treasures he had collected for this building; then he convened a large assembly from all the borders of his kingdom and obliged everyone, as well as Solomon, to observe the commandments of the Lord; died peacefully and was buried in the city of David (1 Kings 2:10). Upon the return of the Jews from the Babylonian captivity, D.’s tomb was located between the reservoir of Selah and the house of the brave (Neh 3:15–16), i.e. to the south parts of Jerusalem. His tomb, which became the tomb of subsequent Jewish kings, is mentioned in later times (Antiquities XVI, 7.1). “We have his coffin to this day,” said the apostle. Peter (Acts 2:29) about D. on the day of the miraculous outpouring of the Holy Spirit on the apostles. Under Emperor Trajan (98–117 AD), the tomb was in ruins, and during the time of the blessed. Jerome († 420), it served as a particularly important point of pilgrimage for pious Christians. To this day, a dungeon with a large sarcophagus, revered by the tomb of D., is indicated in Zion. The name D. among the prophets sometimes refers to the Messiah (Eze 34:23–24; Hos 3:5). In those places where Scripture mentions D. as a man after God’s heart (1 Samuel 13:14; Acts 13:22), it is obvious that his exalted character and pious activities are generally indicated. Devoted to God and protected by God, D. brought the kingdom entrusted to him to the most flourishing state, established unity, expanded its borders from Egypt to Lebanon and from the Euphrates to the Mediterranean Sea, protected its security from external enemies, increased internal prosperity, etc. The Psalms (Psalter - a book of praise), written by D., place him along with the greatest saints. writers and prophets. It is rightly noted that the psalms are almost unparalleled in their sublimity and touching expressions, the grandeur and purity of the religious feeling that animates them. They are the embodiment of the various heart movements of the believing soul. These sacred chants, which were once heard in the En-Gaddi desert and animated the Jews among the valleys and mountains of Judea, were then repeated for many centuries and are repeated now in almost all parts of the world. How many people have they brought to God through meditation on the Divine wisdom, holiness and love of God, so often preached and proclaimed in this truly book of praise! In addition, the Psalter can also be called a book of prophecy, for it clearly depicts many features and circumstances of the Savior’s life, for example: His eternal existence, incarnation, incarnation, suffering and atoning death, Resurrection from the dead, ascension into heaven, sitting at the right hand of God the Father, spread of the teachings of Christ to the ends of the universe, the eternal Kingdom, etc. The memory of D. never died in posterity, and Divine Revelation itself repeatedly points to him as the chosen anointed of God, from whose seed the Savior of the world, Christ the Lord, was born and born in the flesh (1 Kings 9:4–5; 2 Kings 14:3; Isa 37:35; Jer 23:5; Eze 34:23–24; Hos 3:5; Matt 1:1; Luke 1:27; John 7:42; Acts 2:25–29, etc.). The memory of the Prophet D. is celebrated by the Church on December 26. See Bogorodsky Ya. A., prof. Jewish kings. Kazan, 1906. DAVID'S CITY (2 Chronicles 5:2; 1 Kings 8:1), this was the name of the fortress on Mount Zion after David conquered it from the Jebusites. DAVIR, the name of three cities: (Joshua 10:38–39; 11:21; 15:49; Judges 1:11; 1 Chronicles 6:58), in the mountainous region of the tribe of Judah, otherwise called Kiriath-Sepher and Kiriath-Sanna (Judges 1:11–12; Joshua 15:49); judging by the names, it was a kind of center of learning for the Canaanite people, for D. means “oracle, oracle,” Kiriath-Sepher is the city of books, and Kiriath-Sanna is the city of learning. This place served as a fortress for the Anakim who lived in it, but then it was conquered by Joshua (Joshua 10:38–39; 11:21) and given to the tribe of Judah. However, the Canaanites recaptured it again, and under Othniel the son of Kenaz, it again passed to the Israelites (Joshua 15:15, 17). Subsequently there was a city of the Levites (Joshua 21:15). Nowadays it is probably the large village of El Degarieh, almost halfway between Hebron and Beersheba; (Joshua 13:26), otherwise Lodebar (2 Kings 9:4–5), was in the possessions of the tribe of Gad, to the east. from Jordan; known as the residence of Mephibosheth (son of Jonathan, son of Saul) during his youth; (Joshua 15:7), on the border of the tribes of Judah and Benjamin, near the Valley of Achor. DABIR (1 Kings 6:5ff.), the rear compartment in Solomon's Temple for the Holy of Holies, where between the cherubim stood the Ark of the Covenant under their wings. This compartment had in all three dimensions (i.e. length, width and height) 20 cubits (v. 20) and, thus, was a regular cube; The Holy of Holies had the same form in the tabernacle. DAVRAF (to graze, to drive out to pasture; pasture, corral), at first glance it seems that this city was in the tribe of Zebulun (Joshua 19:12), but from Joshua 21:28 and 1 Chronicles 6:72 it follows that it was in the tribe of Issachar, on the border with the inheritance of the tribe of Zebulun. Located on the west slope of Tabor, it is, in all likelihood, identical with the current village of Deburiekh. Calmette, relying on the word production he adopted, believes that this place was famous for its learning and was something like a Levitical and priestly university. The ancient legend that a man possessed by a new moon was healed by the Lord after the Transfiguration in this very village (Matthew 17:14–18) is quite plausible. Also, another legend is not without some basis that there was a well of the 9 apostles, who were waiting for Christ with it during His Transfiguration on Tabor. DAVRIUS (speech-commandment, promise of God), name of two persons: (Lev 24:11), from the tribe of Dan; the father of Salomitha, the mother of an Israelite who blasphemed the name of the Lord and was stoned for blasphemy under Moses; ( 3Ezra 14:24 ), from the cursive writers indicated by God to Ezra for the new writing of the Law. DAGI (wise) (1 Ezra 4:9), the name of the people who originally lived in the Assyrian possessions, and then in the Persian Empire, from where, during the conquest of the Assyrian kingdom of Israel, they were taken to Samaria. This name usually refers to the Daii from Herodotus and Strabo, the Dagi from Livy and Curtius - a shepherd tribe of Persia that lived to the southeast. from the Caspian Sea; its name seems to have been preserved to this day in the name of the region of Dagestan. And some philologists even derive the name of the present-day Danes from him. DAGON, a Philistine idol with a human head and hands and the body of a fish, mistaken for the god of fish. He was worshiped in Gaza (Judges 16:23), Ashdod (1 Samuel 5:2-5), where the church of D. was burned by Jonathan in the time of the Maccabees (1 Maccabees 10:83-84), Beth-Dagon (with its church or church) - cities on the borders of the tribe of Judah (Joshua 15:41), and in the tribe of Asher, as well as in several other places. It is also known among the Assyrians and Babylonians under the names Dakan, Dagan, Beldagan. The fall and collapse of the idol, when the ark of God, after being transferred from Eben-Ezer to Azoth, was brought into the church of D. and placed near the idol, represents one of the most remarkable events in Jewish history. According to travelers, the ruins of the church of D., shocked and overthrown by Samson, are still visible in Gaza (Judges 16:29–30). See Palmov M.S. Idolatry among the ancient Jews. St. Petersburg, 1897 pp. 285–292 DAKUB (2Ezra 5:28), one of the gatekeepers of the church, his sons (or descendants) returned from Babylonian captivity along with Zerubbabel; in 1Ezra 2:42 and Nehemiah 7:45 Acqu. DALAN (2Ezra 5:37), his sons (or descendants) returned from Babylonian captivity with Zerubbabel, but could not prove their Israeli origin on the basis of their fatherland and clans, in 1Ezra 2:60 Delaiah; in Neh 7:62 Works. DELIDA (miserable, poor, unfortunate) (Judges 16:4), a free-spirited Philistine who lived in the valley of Sorek, in the tribe of Dan, whom Samson loved; Having lured him out of the secret of extraordinary power, she betrayed him into the hands of her fellow tribesmen. DALMANUTHA (widow's possession or that which pertains to widowhood), the name of a village near Magdala, as can be seen from a comparison of Mark 8:10 and Matt 15:39. The first place says that after the miraculous feeding of 4,000 people, Jesus Christ swam across Lake Gennesaret and arrived in the borders of Dalmanutha, and the Evangelist Matthew says that after this miracle, the Lord entered the boat and arrived in the borders of Magdalene. Where this area (probably insignificant) was located is unknown. Some see in it the Transjordan region south of the named lake, pointing out D. in the village of El-Delgemiye, 7.5 versts. south from the lower end of Lake Gennesaret, and Magdala - to Maad, even further 7 2/3 versts, 2–2.5 versts, from the Jordan. DALMATIA (2 Tim 4:10), mountainous region to the east. coast of the Adriatic Sea, formerly formed part of the Roman province of Illyricum, bordering Macedonia and Mysia. In the Middle Ages, D. belonged to the Venetian Republic, but according to the Campo-Formian Treaty (1798) it was transferred to Austria, and now a significant part of it belongs to Serbia, being part of Yugoslavia. In this area, the evangelist Titus, a disciple and companion of the apostle, preached. Pavel. Its main cities in ancient times were Thessaloniki and Pidar, and in modern times - Ragusa and Lyse. See Leporsky P.I., priest, prof. History of the Thessalonica Exarchate until its annexation to the Patriarchate of Constantinople. St. Petersburg, 1901 DALUIA (2 Samuel 3:3), DALUIA (1 Chronicles 3:1) (whom the father, i.e. the Creator, created, or similar to the father, or God is protection), the second son of David from Abigail the Carmelite, was born in Hebron. DALPHO (Esth 9:7), the second of the 10 sons of Haman, put to death by the Jews on the 13th day of the month of Adar. DALINY, glory. (2 Cor 10:16), located further in relation to something. DAMAN, or FAT [such words are not found in Scripture. – Ed.] (Hyrax syriacus), an original multi-hoofed animal, which is found in considerable numbers in the rocks overlooking the Kidron Valley and the Dead Sea. No more tall than a rabbit, with soft fluffy fur (gray-brown above, whitish below), short legs (four toes on the front, three on the back, all covered with a thin hoof), a split lip and a small tail hidden in the fur. It runs quickly along almost vertical steep slopes, nests in flocks in rock crevices, feeds on grass, consuming it in large quantities. According to many scientists, it is this animal that should be understood as Heb. shafan (Lev 11:5; Deut 14:7; Ps 103:18; Proverbs 30:26). what do the following signs of the latter correspond to: 1) he chews the cud, but does not have cloven hooves (Lev 11:5), and D., undoubtedly, does not belong to artiodactyl animals and, while feeding, vigorously moves his jaws, so reminiscent of ruminants that even Linnaeus classified both him and the hare among them, 2) the shafan had refuge in stones and rocks and was considered weak (Ps 103:18; Proverbs 30:26), and defenseless, timid and shy hyraxes living in rocky places fully correspond to these data. Heb. Shafan is considered to be Slavic-Russian. to other animals from the category of rodents, the jerboa or hare family, such as: hirogril (hirogrill), jerboa, hare, mountain mouse, but all of them do not possess the properties indicated in the Bible, for example: the jerboa lives only in the steppes and sandy deserts; Of the hares, the rabbit (Lepus cuniculus) lives both in rocky places and on the plain - without any rocks, and now is not found either in Syria or Palestine and was hardly there in ancient times. As for chirogrillos, the Greeks use the name “hirogrillos” to refer specifically to fat meat. – See Hare, Mountain Mouse, Jerboa. DAMAR (young heifer) (Acts 17:34), a resident of Athens, converted to Christ by Apostle Paul. Some of St. fathers, for example John Chrysostom, who speaks of her with great praise (On the priesthood 4, 7), is considered to be the wife of Dionysius the Areopagite. DAMASCUS, Heb. Dammasek; in the Amarna documents - Dimaski; the capital of ancient Syria, for three centuries the residence of the Syrian kings and one of the oldest cities existing to this day. Now D. is called Dimishk el-Sham or simply el-Sham. It is located on the Barada River (biblical Avana), almost 300 versts. south of Antioch and 180 to the north-west. from Jerusalem. The surrounding area of ​​the city, which has up to 150 thousand inhabitants, is abundantly irrigated with water and is very fertile (see Avaia). The city is about 3 miles long and is surrounded by walls. The streets are narrow, but well paved, and one of them, stretching in the middle of the city and city suburbs, is now called Straight, as in the time of St. Paul (Acts 9:11). The city is reputed to be one of the richest in industry. Damascus blades, razors, silk, leather, and dried fruits constitute the main export items. The city surroundings are so picturesque and so rich in all kinds of vegetation (chestnuts, oranges, myrtles, apricots, pears, lemons, apples, olive trees, etc.) that D. was and is considered one of the heavenly places on earth by both the ancients and the newest inhabitants of the East, and St. Ephraim the Syrian thinks that it is he who is understood in Am 1:5 under the name Eden. They say that one of the Roman emperors called it “the eye of the East” because of its majesty and picturesqueness, and Mohammed, seeing this city for the first time from a distant hill, was so delighted with its beauty that he did not want to enter there, declaring that for man there is only one sky, the above-ground, and he does not want to have another sky on earth. According to I. Flavius, D. was founded by Utz, the son of Aram, the grandson of Shem (Gen. 10:23), but the first biblical mention of it is found in Gen. 14:15, where it is said that Abraham, having defeated the kings who took Lot captive, pursued them to Hobah, which is on the left side of Damascus. Eliezer, a steward in the house of Abraham, was born and lived here (Gen. 15:2). Under D., David defeated 22 thousand Syrians who came to the aid of Adraazar, after which the Syrians became tributaries of Israel, and David placed guard troops in Syria of Damascus (2 Kings 8:6) or, in general, in Syria, the capital of which was D. Then the Bible repeatedly speaks regarding the subsequent fate of D., and there are also many prophecies (1 Kings 11:24; 15:48; 2 Kings 14:25, 28; 16:9; Isa 17:1; Acts 9:2; etc.) regarding this once glorious city, which was already desolate in the time of Jeremiah, who exclaimed: how did the city of glory not survive? (Jer 49:25). Reign of Alexander the Great. above D. undoubtedly, but in the 3rd century. BC it belonged not to the Ptolemies (like Phenicia and Palestine), but to the Seleucids. In 111 BC, during the internecine war of Antiochus VIII Grypus (125–118 and 111–95) and Antiochus of Cyzicus (111–95), D. passed to the latter and, apparently, was the capital of this small kingdom, which he served around 95–85 BC in Coele-Syria. Under Antiochus XII (87–85), who fell in battle against the Arab king, D. went to this winner. Pompey was annexed to the Roman Empire and assigned to the province of Syria (in the 60s BC); from Adrian (117–138 AD) received the title of metropolis (main, capital city); from Alexander Severus (222–225) it was a “colony”. After Emperor Tiberius (d. March 16, 37), D. for a short time came into the possession of the Arabian king Arethas IV Aeneas (42 BC - 40 AD) (2 Cor 11:32), the father-in-law of the tetrarch of Galilee and Perea Herod Antipas (4 BC - 39 AD), why from Caligula (37–41) and Claudius (41–54), we do not have from D. Roman imperial coins, which are again found during the reign of Nero (54–68). In this city, Jewry was numerous, and, for example, at the beginning of the great Jewish War, from 10 to 18 thousand (I. Josephus, Jewish War II, 20, 2) of the Jewish population were killed there. Documents published in 1910 by the American Hebraist Schechter show that there (around Christian times) there were sectarians who dreamed of reforming the accepted Jewish orthodoxy (see Georgievsky M. Ya. Jewish community of the New Testament in Damascus // Notes of the Russian Scientific Institute in Belgrade. Issue 7.1932. p. 157–190), which created special grounds for Saul’s campaign in Denmark, for Christianity penetrated there early. However, it was then that the miraculous conversion of the persecutor to Christ took place (Acts 9:2, 22; 22:4–16). In D. they still show the house of Judas and Ananias, as well as the place where the apostle came from. Paul descended from the city wall in a basket, avoiding persecution of the Jews (Acts 9:25; 2 Cor 11:32), the house of Naaman the Syrian (in modern times - a hospital for lepers) and the tomb of Gehazi, the servant of Elisha. Since 1516 D. came under Turkish rule and constituted the main city of the Damascus pashalyk, which it remained until the recent liberation of the entire province, which was under the protectorate of France. The city has long been known for foreign trade, and in the Delian inscriptions from the 2nd century BC, along with Sidonians and tyrants, Damascus merchants are also found. Currently, D. has rich soap and silk-wool factories; Caravans to Mecca also pass through it. Big street (according to Acts 9:11, Straight), three versts long, from the east. to the west, consists of two rows of shops in which the riches of India compete with the riches of Europe. In the outskirts of the city, along the banks of the Barada River and other springs, there are gardens and villas immersed in pleasant-looking greenery. The art of mixing iron or steel with other metals was formerly so famous that Damascus razors, daggers, sabers, swords, etc., got their names from this. DAMASCUS ELIZER, glory. (Gen 15:2), Eliezer, Abraham's faithful servant; originally from Damascus. DAN (God is Judge), the fifth son of Jacob, was born of Rachel's maidservant Bilhah; ancestor of the tribe of Dan; so named because Rachel said at his birth: God judged me, and heard my voice, and gave me a son (Gen. 30:6). Jacob's prophecy regarding D.: Dan will judge his people... Dan will be a serpent on the road, an adder on the way, biting the horse's foot (Gen. 49:16-17) - it is interpreted differently, but most likely it notes the rapacity of his descendants. Another prediction: A young lion is given, which runs out of Basan (Deut. 33:22), from the slopes of Hermon, where he is hiding, lying in wait for his prey, indicating the strength and warlikeness of the Danites. And we know that Samson, who came from the city of Zorah, the tribe of Dan, the most famous among the Danites for his strength, was also distinguished by his dexterity and cunning (Judges 14–15). M.b., the same warlike spirit and cunning served as a distinctive feature of the entire tribe of Dan. DAN, the name of two cities: (Gen 14:14; Josh 19–47; Judges 18:29), was rebuilt from Laish (Lasem). He was in the north. the extremity of the land of Israel, in the tribe of Naphtali, at the foot of Lebanon, near the headwaters of the Jordan River. The city of D. was taken by the king of Assyria. Here Jeroboam erected one of the 30 golden calves and established solemn veneration for him (1 Kings 12:29; Am 8:14), although idolatry had prevailed there even before him (Judges 18:17–19, 24–31). Nowadays the place of D. is pointed to the east. from Paneada, on the small hill of Tel el-Qadi (i.e., the hill of the judges). The source of Nahr-Leddan directly corresponds to the one that I. Josephus calls another source of the Jordan, also called D.; (Eze 27:19), the city (or locality), carried out trade with Tire and Jaffa (Joppa) in iron, cassia and incense reeds; its position is not precisely known, usually referring to Arabia. – See Dedan. DANIEL (for whom God is the judge), the name of two 1) (Eze 14:14; Matthew 24:15, etc.), the fourth of the great prophets in the order of their books; its history is told in great detail in Scripture. According to some, he was a descendant of David, or at least came from a noble (royal) family, from the tribe of Judah, and as a youth he was taken to Babylon among other captive Jews, in the third year of the reign of Jehoiakim, king of Judah, during the invasion of Nebuchadnezzar. Gifted with excellent mental and physical qualities, D. learned the Chaldean language and wisdom in Babylon and, under the name of Belshazzar, together with his three comrades (Ananias, Azariah and Mishael), was taken into the service of the king and lived in the royal palace (Dan 1:1-4). From an early age, according to the testimony of his contemporary prophet. Ezekiel (Ezekiel 14:14–20; 28:3), he was distinguished by his piety and wisdom, and then took a high position at the court of the Babylonian king, for whom he interpreted wonderful dreams. D. himself received repeated visions, where the most important and remarkable events were revealed to him. After the fall of Babylon, under Darius, he was made the first of three "rulers" of the empire; thrown into the lions' den for his attachment to the religion of his fathers, he was miraculously saved from the jaws of the lions (Dan 6:10–24). It is not known where D., who retained his position at the court of Cyrus, died, but it is believed that he died at the age of 90 in one of the Chaldean regions. The fame of his wisdom and righteousness spread far even during the lifetime of the prophet, whom Ezekiel puts on a par with Noah and Job (Ezekiel 14:14–20). The Lord himself inspires special attention to D.’s prophecies, making it possible to see both the historical reality of his person and the great significance of Daniel’s prophecies (Matthew 24:15; Mark 13:14; Luke 21:20). Daniel the Prophet The book, according to its content, is naturally divided into two parts - historical and prophetic. The first (Dan 1–6) describes the life of the prophet and contemporary historical events in the Babylonian and Medo-Persian kingdoms, where he himself or Jewish youths close to him were participants; the second (chap. 7–12) reports the visions and revelations of D., in which the Lord announced future events in the Old Testament and New Testament periods, in the militant and triumphant Church. The Book in question is assimilated by D., whose visions and revelations are very often (especially in ch. 7-12) set forth in his own words (Dan 7:2, 6-9, 13, 19, 28; 7:1-23), and the prophet received (Dan 8:26; 12:4) and carried out (Dan 7:1) commands to write down his visions and even seal them. In the first part the narration is not told on behalf of D., but it is closely connected with the second part by the unity of origin already in the language itself; The book of D. is written in Hebrew (chap. 1–2:4; ch. 8–12) and in Aramaic (2:4–7:28), but in such a way that from this side both parts are not isolated, but mixed with each other and mutually point to each other (for 2:4 see 2:1–3; for 2:26; 4:5–6, 15–16 see 1:7; for 8:1 see ch. 7; for 8:27 see 2:48–49; 6:28) with close similarity in thoughts, images and expressions. And with such unity of the Book, the first part, together with the second, should belong to D., whom Ezekiel mentions as a Babylonian captive (Ezekiel 14:14–20) and a wise man (Ezekiel 28:3), and the First Book of Maccabees notes the episode with the three youths and D.’s rescue from the mouth of the lions (1 Mac 2:59–60) and certifies (1 Mac 1:54) the fulfillment on Antiochus IV Epiphanes, king of Syria (175-164 BC), Daniel's prophecy (Dan 9:27; 11:31) about the abomination of desolation in the Jerusalem temple (cf. also 1 Mac 1:39; 2:49,63; Dan 8:11, 25-26). Christ the Savior speaks of the abomination of desolation spoken through Daniel the prophet (Matthew 24:15), and thereby confirms the authenticity of the Book in its most important prophecy about the weeks. It, of course, amazes with the extraordinary clarity of its prophecies, but for the believer this only serves as evidence of the divinely inspired nature of the Book, and the Greek terms (Dan 3:7-11) in the names of musical instruments (symphony, samvika, psalter) were understandable in the era of captivity, with the spread of the Greek language, as well as the writing of different parts of the Book in Hebrew and Aramaic, of which the first sections have special meaning only for Hebrew people, the latter were intended for all nations and all subjects of Babylon. Historical errors are quite excusable due to the extreme ambiguity of other historical data and are in no way eliminated by the attribution of the Book to the era of Antiochus IV Epiphanes, accepted in negative criticism, which causes even more bewilderment. Being authentic, the Book of D. also has historical authenticity, for, according to the testimony of some scientists, it presents a punctual picture of ancient Babylon and reproduces with the greatest accuracy the Chaldean civilization of the times of Nebuchadnezzar. In the Jewish canon, the Book of D. is placed in the department of “scriptures” - hagiographers (between the Books of Esther and Ezra), and not the prophets, but even here its canonical dignity, sanctified in Christianity by the Lord Savior Himself, has always been recognized. In Greek, this Book was preserved in the translation not of LXX (from which there are only excerpts), but of Theodotion, from which it was translated into glory. See Rozhdestvensky A. Ya., prof. Revelation to Daniel about the seventy weeks. St. Petersburg, 1896, Pesotsky S. A. prof. Holy Prophet Daniel, his time, life and work. Kyiv, 1897; Explanatory Bible. T. 7 St. Petersburg, 1910, Evseev I. E., prof. The Book of the Prophet Daniel in Old Slavic translation, introduction and texts. M, 1905 Non-canonical additions to the Book of Daniel: 1) the prayer of Azariah (Dan 3:25–45), mourning the sins of the Jewish people, legally punished by captivity, and expressing hope for deliverance by the Lord from troubles, and the song of the youths (Dan 3:46–90), glorifying God for everything He has done in the world, and for the salvation of the youths in the furnace and fire (vv. 52–90), with a brief historical note about the appearance among them angel (Dan 3:45–51). In some lists they are placed separately - in the Psalter after the psalms, in “songs” (like the 9th and 10th cantos). This department did not exist in Hebrew in the era of Origen and Blessed. Jerome, not in Hebrew. and now, although the Hebrew names are used here: Hananiah, Azariah and Mishael, and in the canonical part - Dan 3 - the latter are called in Chaldean: Shadrach, Meshach and Abednego, there is no firm confidence in the Hebrew original for this section, defended by Catholics and rejected by Protestants. In any case, this addition was written by a Palestinian Jew. The Greek text is similar in language to LXX and appeared no later than it, i.e. end of the 3rd century BC This entire insertion has a teaching, prayerful character, which has long been noted in patristic writing, and is sanctioned by the use of Art. 26–56 served as the basis for the 7th song of the morning canon, and Art. 57–88 – for the 8th; The 15th paremia at Vespers on Holy Saturday is entirely borrowed from this section; see also the services for December 17 and in the Week of the Holy Forefathers and St. father (before R. X.); 2) the story of Susanna (Dan 13), the beautiful wife of the God-fearing Babylonian captive Jehoiakim, a pious Jewish woman who was accused by the elders of adultery, but saved from death by the wisdom of Daniel. The Hebrew text is not in Hebrew. and it was not in the time of Origen and Blessed. Jerome, and the entire narrative was preserved in the translations of LXX and Theodotion into Greek. a language that does not necessarily assume a Hebrew original. The writer was, apparently, a Babylonian Jew, and in Greek this section appeared no later than LXX, i.e. III century BC. Historically, the story raises doubts and is defended (by S. A. Pesotsky) only in the sense of “the possibility of something like that.” But it is instructive in the entire behavior of Susanna, her unshakable faith in the truth of God, who knows the unseen (Dan 13:42), and her determination even to die for the sake of preserving innocence, according to the wisdom of Daniel and the vivid testimony of God’s providence, protecting God-fearing people and punishing evildoers; 3) the story of Vila and the dragon (Dan 14); about how Daniel proved to King Cyrus the deception of the priests of Bel and destroyed his church (Dan 14:1-22), killed the dragon idolized by the Persians and Babylonians (Dan 14:23-27) and miraculously escaped from being torn apart by lions and starvation (Dan 14:28-42). This section is also preserved only in Greek, in which form it appeared no later than LXX, i.e. III century BC. The events reported here are also known in Jewish tradition, but the whole story contains a lot of doubtful things. Its very beginning has two editions that are equally perplexing: LXX (From the prophecy of Habakkuk, the son of Jesus, from the tribe of Levi. There was a certain man priest, named Daniel, the son of Abal, the cohabitant of the king of Babylon) and Theodotion (King Astyages venerated his fathers, and Cyrus the Persian took over his kingdom. And Daniel lived with the king). But the Orthodox Church uses some factual data: on St. Sunday. forefather (canon, 6th canto, 2nd troparion) and on December 17 (canon, 3rd canto, 2nd troparion; sedalen according to the 3rd canon of the canon) it is mentioned that Daniel killed the serpent and that “the prophet (i.e. Habakkuk) appeared caught up carrying food” (canon, 7th canto, 2 tropes). The instructiveness of the idea of ​​​​the humiliation of idolatry and pagan worship of God is also undoubted, as is the story of God’s miraculous providence about the prophet Daniel and about pious people in general. The Catholic Church recognizes the insertions in question as canonical, and therefore its scholars usually defend for them the existence of Jewish originals, supposedly long lost. See P. A. Yungerov, prof. A private historical-critical introduction to the Holy Old Testament books. Issue 2. Kazan, 1907. 2) (1 Ezra 8:2), a Levite, a descendant of Aaron (along the line of Ithamar), who returned from Babylon with Ezra and then, together with others, put a seal on the obligation to be faithful to God (Neh. 10:6); in 2Ezra 8:29 Gamaliel. DANNA (low country) (Joshua 15:49), a city in the mountains of the tribe of Judah, in the southwest. from Hebron. THE GIVEN TRIBE (Exodus 31:6, etc.) had its inheritance between the possessions of the tribes of Judah and Ephraim, on the one hand, and between the possessions of the tribe of Benjamin and the seashore, on the other. Peace and tranquility were not the property of D.K. (Judgment 1:34–35): the sons of Dan were often harassed and oppressed by the natives of the pagan countries neighboring them. Although the Danish lot abounded in elevated plains and rocky hills, it was distinguished by its fertility. However, this was the smallest inheritance among others (Joshua 19:47; Judges 18:1), so its inhabitants were preoccupied with expanding their possessions. For this purpose, the five men they sent found land for sowing. border, near Beth-Rehob, which was called Laish (Lasem), with a city of the same name (Judges 18:7, 28; Joshua 19:47), and seemed in all respects convenient for settlement and not difficult to conquer (Judges 18:10). The Danites killed the people of Laish with the sword, and burned the city (v. 27), but soon they renewed and called the name of the city Dan, after the name of their father Dan, the son of Israel (Joshua 19:29). DAN (to submit, duty). The Jews had duties of two kinds: church and civil. According to the law, every Israelite over 20 years of age was obligated to give half a shekel annually to the church as a ransom for his soul (Exodus 30:13–15). This law, even after the Babylonian captivity, extended to all Jews, even if they lived outside Palestine. Since the time of the kings, the Jews also began to have civil taxes: payment of a tenth of crops, vineyards and small livestock, which was later transferred to money and was once a poll tax, as well as for the maintenance of the royal court, for the right to trade, and under the Seleucids - a duty on salt and a special coronal tax (1 Mac 10:29). During Solomon's time the taxes were so heavy that the people asked his son Rehoboam to reduce them. Having not received his request, the Jews were divided into two kingdoms. Jewish and Israeli. After the conquest of Judea by the Romans, the Jews had to pay certain taxes to them through their native rulers. Duties on trade, on roads, and on sea harbors were farmed out, and many abuses and oppressions occurred, causing grumbling among the people. The Lord and the apostles urged believers to strictly fulfill all civil duties, including external taxes: render Caesar’s things to Caesar, and God’s things to God (Matthew 22:21); give everyone his due... to whom the dues, dues; to whom fear, fear (Rom 13:7). Christ Himself in conversation with St. Peter showed Him that although He, as the Son of God, could be exempt from paying taxes, in order to prevent any misunderstanding among the people on the part of the collectors, He performed the miracle of Peter catching a fish that had a statir (four drachmas) in its mouth, and ordered tribute to be paid for him and for Himself (Matthew 17:24-27). DAN-JAAN (2 Kings 24:6), was located between Gilead and Sidon; it's probably sowing. Dan or former Lais. THE GIFT OF TONGUES (1 Cor 12-14), a special gift of God that distinguished the Apostolic Church. To correctly understand this gift, it is necessary to distinguish between the gift of tongues, communicated to the apostles on the day of Pentecost during the descent of the Holy Spirit in the form of tongues of fire (Acts 2:1–18), and the gift of different tongues to believers. GIFT (pearl of knowledge, wisdom) (1 Chronicles 2:6), from the sons of Zerah, the son of Judah by Tamar. DARDA (son of knowledge, wisdom) (1 Kings 4:31), sage, contemporary of Solomon. Mentioned among four persons distinguished by wisdom; however, they were inferior in it to Solomon. The first of these sages was Ethan, an Ezrahite, the second Heman, then Chalkola and Darda - the sons of Mahol. DARIUS (king, ruler), name of several kings: (Dan 5:31, etc.), Darius I of Media; probably identical with Cyaxares (624–584 BC), the father of the last Median king Astyages (584–550). Under this king, Daniel was elevated to the highest dignity (Dan 6:2) and awarded new revelations from God. After the miraculous salvation of Daniel in the lion's den, D. issued a widespread decree so that in every region of his kingdom they should tremble and revere the God of Daniel, because He is the living and ever-present God, and His kingdom is indestructible, and His dominion is endless (Dan 5:26); (1Ezra 4:5; Hag 1:1; Zech 1:1), the second king of the same tribe, Darius II, son of Hystaspes, who ascended the Persian throne after the murder of False Merdis. During his reign (521–486 BC), the Jews returned to Jerusalem and resumed work on rebuilding the Jerusalem Temple. In the sixth year of his reign, the construction of the church was completed, it was consecrated and Easter was solemnly celebrated there. The city of Babylon, dissatisfied with some of the decrees of Cyrus, rebelled, and D., after an almost two-year siege, took possession of it (and the prophecy of Isaiah 47:7–9 was almost literally fulfilled). According to Herodotus, D. ordered to tear down and destroy to the ground one hundred copper city gates of Babylon (cf. Jer 51:58). D. was defeated by the Greeks in the famous Battle of Marathon in 490 BC; (Nehemiah 12:22; 1Mac 1:1), the third and last Persian king, Darius III Codoman (336–330 BC). Alexander the Great defeated it first (in 333) at Granicus, and then (in 331) at Issus and Arbellae, and thus put an end to the Persian monarchy. Thus the prophecies of Daniel were fulfilled (Dan 2:39–40; 7:5–6; 20–22), (1 Mac 12:7, 19), one of the Lacedaemonian kings, a contemporary of the high priest Onias I. - See Ares. DARIK, Heb. darkemon (1Ezra 2:69; Nehemiah 7:70–72) and adarkon (1Chronicles 29:7; 1Ezra 8:27); in Greek chrysus (1 Chronicles 29:7 and Neh. 7:70–72; in slav. zlatnik; in Russian drachma) or mna (1 Ezra 2:69, and in slav.; in Russian Mina). A Persian coin of pure gold depicting a crowned man with a bow and arrow - probably a Persian king, for it is named after one of the Dariuses, although others are derived from the Persians. darig, dargah (royal palace). It weighed about 44 spools and was worth 20 silver Attic drachmas or one Jewish shekel. It was especially common in Palestine after the return of Jews from Babylonian captivity. - See Drachma. DARKON (spreading; hasty, hasty) (1Ezra 2:56; Nehemiah 7:58), servant of Solomon, his descendants returned from Babylonian captivity with Zerubbabel; in 2Ezd 5–33 Lozon. GIFTS OF LAUGHTER (Mic 1:7), idolatrous offerings (cf. Hos 11:2). DATHAN (source) (Num. 16:1 ff.; Deut. 11:6; Ps. 105:17), a Reubenite, the son of Eliab, who, together with his brother Abiron and the Levites (Korah, Abnan, etc.) conspired against Moses and Aaron and for this was punished by God with a terrible death. The family of Korah (except for the sons, who probably repented, see Numbers 26:11) and D. and Abiron with their accomplices were swallowed up alive by the earth, and 250 people who participated in the rebellion were destroyed by heavenly fire. - See Korah. DAPHEMA (1 Mac 5:9), a fortification in Gilead, in which the Jews, persecuted by the pagans during the time of the Syrian king Antiochus IV Epiphanes (175-164 BC) and then delivered from their enemies by Judas and Jonathan the Maccabees, took refuge (1 Mac 5:24-54). DAPHNE (laurel tree), the famous grove and church of Apollo and Artemis near Syrian Antioch; believed to be on the left bank of the Orontes; now the village of Beit el-Maa (house of water). The construction of the church is attributed to Seleucus I Nicator, the Syrian king (312–280 BC); The church of Apollo was destroyed only in 362 A.D. The church enjoyed, among other things, the right of refuge and was considered inviolable; It was here that the high priest Onias hid from persecution, as mentioned in 2 Mac 4:33. DOORS, in 2Ezra 4:49: He did not come to their doors, i.e. did not restrict their freedom in any way; in Job 41:6: Who can open the doors of his face? those. jaws (crocodile or leviathan). TWO-BLOOD, glory. (Gen. 6:16), two-blooded, with a double roof (roof), as was the middle compartment in Noah’s ark, located under the second roof (roof), or ceiling. The COURTYARD mentioned in Luke 22:55 was located at the house of the high priest Caiaphas, in all likelihood it was a fenced but open place, lying well below the rooms of the first floor. PALACE (1 Kings 21:1; 2 Kings 7:11; 18:18; 20:18; Isa 34:13, etc.), or ROYAL HALLS (Proverbs 30:28), the king’s dwelling; this word is often used in the OT in this sense, i.e. regarding the place of residence of Jewish and foreign kings and rulers. In New Testament times, this word is used for the dwelling of the ruler in Judea (for example, built by Herod D., which is called Praetorium in Mark 15:46). This D. Herodov, where the Roman soldiers took Jesus Christ, is described in detail by I. Flavius. We do not have exact information about the architecture of the Jewish houses mentioned in the Old Testament. The house, built by Solomon over 13 years from Lebanese wood, is depicted in detail in 1 Kings 7:1 ff. Several details regarding D. at Susa are given in Esther 1:5–7. A similar D., judging by the surviving ruins, was located in the city of Persepolis. THE COURTYARD OF THE GUARDS (Jer 32:2), THE COURTYARD OF THE PREMIENCY (Nehemiah 3:25), the latter was located at the royal house, the corner tower of which overlooked this D. It was on this D. that the royal palace guards could be located, and at the same time it could serve as a place of detention for nobles and honorable persons, as was the case, for example, with the prophet. Jeremiah in the days of King Zedekiah (Jeremiah 32:2–3). YARDS OF SAVANI, glory. ( Eze 47:16 ) – see Hatzar-Tikhon. DEBR, glory, mountain with gorges, gorge, abyss; valley. DEBR to the north of Marisa, glory (2 Chronicles 14:10) - see Zephata. FIRE DEBRA, glory. (Luke 12:5), Gehenna. DEBRE OF ZION, glory. (Isaiah 22:5) - see Valley of Vision. THE VIRGIN OF ISRAEL (Jer 31:4), DAUGHTER OF ZION (Jer 4:31), DAUGHTER OF ZION (Ps 9:15), i.e. in general all Israel, all the Jewish people. – See Daughter. DEVBORAH (bee) (Tov 1:8), grandmother (paternal) of Tobit, with whom he was raised and to whose suggestions he probably owed his piety throughout his subsequent life (Tov 1:4–12). DEBIR (scribe) (Joshua 10:3), the name of the king of the city of Eglon, hanged by Joshua along with the other four Canaanite kings. DEVLATHA (2Chronicles 36:2), a city or village in the land of Hamath; here the king of Judah Jehoahaz was imprisoned by Pharaoh Necho, then died in Egypt In 2 Kings 23:33 Riblah. DEBORAH (bee), name of two women: (Gen 35:8), Rebekah's nurse, who accompanied her to the land of Canaan when she left her brother Laban's house in Mesopotamia to marry Isaac (Gen 24:59). Genesis 35:8 says that after her death, D. was buried near Bethel under an oak tree, called by Jacob the oak of weeping (cf. 1 Chronicles 10:12). From this we can conclude that she enjoyed special love in the family of the patriarch, in whom her loss was deeply felt. The custom of burial under trees was very common among the Jews (1 Kings 31:13; 2 Kings 21:18); (Judges 4:4ff.), wife of Lapidoth; famous prophetess who was a judge of Israel (after the death of Ehud). She lived under the Palm of Devorah, between Ramah and Bethel, on Mount Ephraim. Israel, for its sins, was then under the heavy yoke of Jabin, king of Canaan in Hazor. D., by Divine direction, called Barak, the son of Abinoam, to her, and in the name of God ordered him to settle on Mount Tabor with ten thousand men. And I, she said in the name of God, will bring to you, to the brook Kishon, Sisera, the captain of Jabin, and his chariots and his multitude, and I will deliver him into your hands (v. 7). Barak agreed to go only if D. accompanied him, to which she replied: I will go with you; only (know that) ... the Lord will deliver Sisera into the hands of a woman (Judges 4:9), i.e. the honor of victory will belong to the woman, not to him. Events justified these predictions. Defeated by Barak at the Kishon stream, Sisera fled, losing his entire army and 900 iron chariots, and then died at the hand of Jael, the wife of the Kenite Heber, in whose tent he hid from Barak. After this D. and Barak glorified God with a song of thanksgiving (Judges 5), which is considered an example of inspired Hebrew poetry. Israel is avenged, the people have shown zeal; glorify the Lord! (v. 2). They fought from heaven, the stars fought from their ways with the Old One (v. 20). May Jael the wife of Heber the Kenite be blessed among the wives; may she be blessed among the women in the tents! He asked for water: she gave him milk. in the nobleman's cup she brought the best milk (her left) hand extended to the stake, and her right hand to the hammer of the workers; struck Sisera, bruised his head, broke and pierced his church. He bowed at her feet. where he bowed down, there he fell slain. Sisera's mother looks out the window and screams through the bars that his cavalry is not coming for a long time, that the wheels of his chariots are slow? The smartest of her women answer her, and she herself answers her words; Sure enough, they found it and are dividing the spoils, one maiden at a time, two maidens for each warrior... So let all Thy enemies perish, O Lord! Let those who love Him be like the sun rising in all its strength! (Judges 5:24–31). During the reign of D. the earth rested for forty years (v. 31). See Troitsky I.G., prof. Religious, social and state conditions during the time of the Judges. St. Petersburg 1886. pp. 232–241. DEDAN (low-lying), the name of two persons- (Gen 10:7; 1 Chron 1.9), from the descendants of Cush, son of Ham; (Gen 25:3; 1 Chron 1 32), son of Jokshan, son of Abraham by Keturah. DEDAN (low-lying), the name of two localities and nationalities after the names of two persons: (Jer 25:23), the region of Stony Arabia, south of Idumea, settled by the descendants of Dedan (2); (Eze 25:13, 27:15, 20; 38:13), a country in Arabia, near the Persian Gulf, trading with Tire in ivory, ebony, etc. and inhabited by the descendants of Dedan (1). In this country, for a long time after the fall of Tire, the city of D. still existed, carrying out extensive trade - partly in those items that the prophet mentions. Ezekiel. Here it seems that two regions of Dedan are distinguished: one is Heturite, along the coast and islands of the Persian Gulf, the other is Kushite, in the North. Arabia, for which blessed. Jerome indicated the city of D. 5.5 versts. from Fan, i.e. Punon (Numbers 33:42–43). Others think that this obviously refers to nationality, suggesting that Jokshan or one of his sons became related by marriage to the Dedanites of the Cushites and formed a new branch of the Dedanites of the Heturites. DEIR (Assyrian duru - hill, fortress) (Dan 3:1), a vast plain in the country of Babylon, Nebuchadnezzar placed a golden image here. At 7.5 versts. to the southwest from Babylon are Nahr (stream), Dura and Tomol (hill); there, on the hill of El Mocata (i.e., equal), the remains of the pedestal of a colossal statue can still be seen. DECAPOLE, glory. (Mark 7:31) - see Decapolis. DELAIA, DELAIA (whom Jehovah took out, i.e. freed, from some trouble), the name of five persons. ( 1 Chronicles 3:24 ) Delaiah, one of the 7 sons of Elio the son of David; ( 1 Chronicles 24:18 ) Delaiah, the leader of the 23rd of the 24 orders into which the priests were divided by David; ( Jer 36:12–25 ) Delaiah the son of Shimai; from the nobles at the court of the Jewish king Joachim, son of Josiah; ( 1Ezra 2:60 ) Delaiah. ( Nehemiah 7:62 ) Delaiah and his sons are listed among those who returned from captivity with Zerubbabel; in 2Ez 5:37 Dalan. ( Nehemiah 6:10 ) Delaiah, son of Mehetabel and father of Shemaiah. DELOS (1 Mac 15:23), the smallest of the Cyclades islands of the Aegean Sea, in mythology considered the birthplace of Apollo and his sister Artemis, or Diana. Once upon a time there existed the Delian oracle, which was considered the most reliable. According to I. Flavius ​​(Antiquities XIV, 10, 8, 14), a significant number of Jews lived on this island, and D.’s trade was so developed that on some days up to a thousand slaves were sold in its markets. Currently, D. is almost uninhabited due to the harmful climate. DEMON (Tob 6:8, 15:18), an evil spirit that possessed Sarah (the daughter of the pious Israeli Raguel, who lived in Ecbatana of Media), subsequently miraculously saved from him by the special mercy of God. – See Devil. DENNAVA, glory. (Job 42:17), city of Balak, the first king of Edom. DANNITS (morning dawn, morning star), Heb. Heilel ben-Shahar, this word - the son of the dawn, the morning star - is the name of the planet Venus, known to classical peoples as Lucifer comes et alumnis aurorae. In Isaiah 14:12 the term is applied to the king of Babylon (as in Numbers 24:17 the king is figuratively called a star), to show his glory and splendor, like the dawn; That's why the prophet Isaiah exclaims how you fell from heaven, O star, the son of the dawn was broken on the earth, trampling the nations. However, some believe that this saying refers to the fall from heaven of Satan, who was once radiant in the host of angels. In Job 3:9, the eyelashes of the morning star are the first gentle rays of dawn. Dennitsa, glory. (2 Peter 1:19) - see Morning Star (dawn). THE DAY was divided into three main parts: evening, morning and noon (Ps. 54:18), but in St. Other, smaller divisions are also mentioned in the Scriptures: dawn, the time before the sun appears; in the Talmud it is divided into four parts, of which the first is called the “early dawn.” At this time the Lord Jesus Christ was resurrected (Mark 16:2, Matthew 28:1); morning (Gen 1:5; Ex 10:13; 12:10), or sunrise (2 Sam 23:4); heat of the day (Gen. 18:1), or heat of the sun (Neh. 7:3): from 9 o'clock. morning until noon. This is the hottest time D.; coolness, or wind D.; the time in the afternoon before sunset (Gen. 3:8), when the movement of a light breeze is noticed, as the Persians still call this part of D.; evening; Jews celebrated two evenings: the first began at about three o'clock, the second, or late one, at about five o'clock in the afternoon, and the interval between them (about three hours) was the "interevening" ("twilight"). After the Babylonian captivity, D. was divided into 12 hours, and then the hours of the day and night were divided into three quaternities, usually called by the main hours in each: the first, third, sixth and ninth hour (cf. Matthew 27:46; Mark 15:25; John 19.14). The difference between the longest (June 21 or 22) and the shortest (December 21 or 22) D. in Palestine is 4 hours and several minutes: the first lasts 14 hours. 10 minutes, second – 9 hours. 50 min. – See also Biblical timekeeping. SUNDAY DAY, in glory. a weekly day (Rev 1:10), celebrated since the Resurrection of Christ and in his memory. In glory Acts 20:7 mentions a meeting of the disciples, i.e. believers, one from the Sabbath (literally: on the first day after Sabbath), i.e. on the first day of the week, or weekly, for the breaking of bread in the sacrament of the Eucharist. Ap. Paul speaks of a collection for the saints on the first day of the week (1 Cor 16:2). See Smirnov D. Celebrating Sunday (its history and significance). Kyiv, 1893 DAY OF PURIFICATION (Lev 16:2–34; 23:26–32), the 10th day of the 7th month, associated among the Jews with fasting and contrition for sins. On this day, the high priest sacrificed for himself, placing two goats in front of the tabernacle, and by lot he slaughtered and sacrificed one of them for the sins of the whole people; He entered the Holy of Holies, smoked fragrant incense and sprinkled it seven times over purgatory, dripped the blood of the bullock sacrificed for sin for himself and for his family, then (the second time) the blood of the goat sacrificed for sin, after which both times he anointed the horns of the altar of burnt offering with the same blood and also sprinkled it seven times and then sprinkled other sacred utensils of the tabernacle or church. Over another goat, the high priest confessed the sins of the entire people and ordered to expel him into the desert. All rituals ended with a burnt offering. This rite undoubtedly served as a prototype of the atoning, cleansing and propitiatory Sacrifice of Christ (Heb. 9:11–14). See: Kobrin M.P. Day of Atonement in the Old Testament. Hill, 1902 DERVIA, a city in Lycaonia, a province in Asia Minor. Gaius and Timothy are believed by some to have been natives of D. (Acts 20:4), although others consider them to be Listrians. Ap. Paul, during his first and second evangelistic journeys (Acts 14:19–26; 16:1) and probably also his third, visited this city. TREE. The chief trees of Palestine are grouped in Sir 24:14–16,19–20 in the discourse on Wisdom: I am exalted like a cedar in Lebanon, and like a cypress on the mountains of Hermon; I have risen up like the palm tree in Engaddi and like the rose bushes in Jericho; I am like a beautiful olive tree in the valley and like a plane tree I am exalted... I have spread out my branches like terebinth, and my branches are branches of glory and grace. I am like a vine that produces grace, and my flowers are the fruit of glory and wealth. The following trees are mentioned in Scripture: almond (Gen 43:11), red (1 Kings 10:11–12), apple (Song 2:3), ash (Is 44:14), cedar (1 Kings 10:27), cypress (Is 14:8), fig tree, pomegranate (Deut 8:8), juniper (1 Kings 19:4–5), mustard (Matthew 13:31–32), shittim (Exod 36:20), terebanth and oak (Isa 6:13), etc. THE TREE OF LIFE (Gen 2:9; 3:22; Rev 2:7) grew in the middle of paradise; eating its fruits, a person would be painless and immortal in body. It served as a model of our grace-filled, blessed life in Christ Jesus, which a person has only in unity and coexistence with the Lord Savior. And the fruits of D. after the Fall and expulsion from paradise, they were no longer available to man. RED TREE (1 Kings 10:11-12; 2 Chronicles 9:10-11), under Solomon, was brought in abundance from Ophir along with gold and precious stones on Hiram's ships. It was used for the construction of churches and palaces and for musical instruments. It was probably sandalwood, growing in India and Ceylon and highly valued in the East for its hardness, beautiful appearance and ability to be quickly and brilliantly polished. THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL (Genesis 2:9) grew in the middle of paradise; its fruits were forbidden to the first man to eat; so called because through eating its fruits (contrary to the commandment of God), man learned from his own experience what good lies in obedience to the will of God and what evil lies in opposing it. DERKETO - see Atargation. DESAV glory. - see Dessau. DESHAN (2Ezra 5:31), of the church ministers, his sons returned from captivity with Zerubbabel; in 1Ezra 2:48 and Nehemiah 7:50 Rezin. THE HAND (right hand) (Ps. 21:9) serves as a symbol of power and happiness. Therefore, all the actions of God's omnipotence are attributed to the D. Most High (Exodus 15:6; Psalm 76:11). The right hand generally means south, the left hand means north. (Genesis 14:15). The Jews seemed to have a custom of swearing with the right hand (cf. Isa. 62:8). When swearing, the Jews raised their right hand to heaven (Gen. 14:22). Giving someone your right hand was a sign of friendliness (Gal 2:9). Hence the power of expression: whose lips speak vain things and whose right hand is the right hand of lies (Ps 143:8). To seat a guest near oneself on the right hand was considered to be a special honor (1 Kings 2:19), and when this expression is used in relation to the Lord Jesus Christ as applied to God the Father, it expresses His incomparable Divine dignity and the height of greatness and glory. D also serves as a symbol of happiness, bliss is in Thy right hand (Lord) forever, exclaims the Psalmist (Ps. 15:11). DESSAU, glory. Desau (2 Mac 14:16), in Judea, the site of the battle between Judah Maccabee and Nicanor, the general of the Syrian king Demetrius I Sotira (162–150 BC). DECAP, glory. The Decapolis, Decapolis (Matthew 4:25; Mark 5:20; 7:31), is usually described as the region of the half-tribe of Manasseh, to the east. from Jordan. Geographers generally agree that Scythopolis (ancient Bethsan) was the main of the 10 cities in this area, and it alone lay to the west. from Jordan. Other cities (counting from north to south) were Damascus, Ippon, Gadara, Avila, Rafana. Kanata (maybe this is Kanatha or Kenaf), Pella, Dion (Diy), Geraza, or Gergesa, and Philadelphia. These cities formed a kind of union and enjoyed special rights. This union existed as an independent union already at the beginning of the 2nd century BC; Alexander Iannaeus (103–76) was subordinated to the Jewish authorities, but liberated by Pompey, who also owned the final organization (in the late 60s BC). The disintegration of the union began from the time when some significant cities (Gergesa and Philadelphia) were included in the province of Arabia formed in 106 AD. At the time of Christ there were many foreigners (Greeks) there. This explains that the Gergesians had large herds of pigs (Matthew 8:30), which was an activity forbidden to the Jews by the Law. Of all these cities, only Damascus, like an oasis in the desert, remains populous and prosperous to this day, while the others are desolate. TITHE, Russian-Slav. (Gen 14:20; Lev 23:17), a type of gift known long before Moses legitimized it. This offering, which constituted a gift to God, contained a tenth of the produce of the land, herds, etc. and went to the benefit of the Levites, who did not have land allotments and therefore needed a means of subsistence. The Levites contributed one tenth of their money for the maintenance of the high priest (Numbers 18:21–32), and the rest was again divided into tithes, and from the second money a festival was prepared in the courtyard of the sanctuary or adjacent to it. However, if a Jew found it inconvenient to deliver his D. in kind, he was allowed to sell it and contribute the proceeds with an addition of one-sixth of the amount received; With this money he bought everything needed for the festival and then went to the sanctuary (Deut. 14:22–27). According to Art. 22–29, every third year another D. was required from the Jews, called the second and assigned for the poor - first of all, for the poor Levites, strangers, widows and orphans (Deut. 26:12–14); for her - according to the allocation of D. Levites (called the first) - another tenth of the threshing floor, livestock and wine press were allocated. Cattle as D. were brought in the following way: they were released from the stables “under a rod” in someone’s hands, which rod touched every tenth one, and it was this animal that became the property of the Levites, whether it was good or bad, and it was not allowed to replace it (Deut. 27:32–33). It is not clear whether D. was required from plants and herbs, but the Pharisees gave D. from mint, anise and caraway seeds (Matthew 23:23). CHILDREN, CHILDREN, CHILDREN, these words have a broad meaning in the Bible. Initially, this word indicates natural kinship and in this sense is applied both to the immediate descendants of a person and to distant offspring. Not only entire tribes, but also peoples were designated as the sons and D. of their ancestor, for example: the sons of Israel, Edom, etc. Along with this, believers are called sons, or children, of God, for by faith in Christ and by the grace of rebirth (John 1:12-13) they are united with the Lord Redeemer, the Son of God by nature, and through Him they are children of God by grace, being brothers among themselves. In ancient times, when D. was weaned, a large feast was held, for example. Abraham in relation to Isaac (Gen. 21:8); but, fortunately Jerome, the time of feeding an infant with mother's milk continued even up to five years, which has some confirmation in the history of Samuel (1 Samuel 1:22; 2:11), although later breastfeeding ended in the third year (2 Mac 7:27; cf. 2 Chronicles 31:16). According to Jewish law, parents were vested with significant power over D. (so they could even sell their daughters as slaves), although, however, with some restrictions (Exodus 21:7–8). From 2 Kings 4:1 and Matthew 18:25 it is clear that every creditor could take D. the debtor as a slave in payment of his debt. Parental authority was guaranteed and sanctified by the positive injunction of the Law (Exodus 20:12) to such an extent that the death penalty was inflicted on those who would dare to strike or slander their father or mother (21:15,17). The responsibility to zealously educate D. in the Law of God is repeatedly and decisively prescribed by God to the people of Israel (Ex 12:26–27; 13:8–16; Deut 4:9–10; 6:20–23; 11:19); from time to time special promises and blessings were given regarding such religious education (Prov. 22:6; Ecclesiastes 12:1-6). The indications of the early years of the apostles Paul and Timothy (Acts 22:3; 2 Timothy 3:15) serve as excellent evidence of the special zeal with which the pious Jews religiously educated and taught their D., so that from early childhood they would be knowledgeable in the word and law of the Lord. We can judge secular education by the successes that Jews have long shown in music, poetry, partly in natural science and various other sciences. Previously, Levites could also carry out teaching duties. On the receipt and division of D.'s parental property - see Inheritance. ACTS OF THE APOSTOLICS, or Book of Acts of the Saints Apostle. – See Luke. DEVIL (Greek: slanderer, seducer), evil spirits, due to their cunning and desire to seduce people and instill in them false thoughts and evil desires, are called devils. Your father is the devil, says the Lord to the unbelieving Jews, and you want to fulfill the lusts of your father. He was a murderer from the beginning and did not stand in the truth, for there is no truth in him. When he speaks a lie, he speaks his own way, for he is a liar and the father of lies (John 8:44). Evil people are sometimes called D. and children of D., as well as Satan, because of the evil qualities of their souls (John 6:70; 1 John 3:10). See Glagolev A. A. priest, prof. Old Testament biblical teaching about angels. Kiev, 1900. DIADIMA OF THE SACRED (Exodus 29.6) see Kidar. DIACON (Greek: minister) (Phil 1:1; 1 Tim 3:8-13), so called because his duty is to “serve” at the sacraments, and, therefore, the deaconate is the lowest degree of priesthood. The election and ordination of 7 persons by the apostles for church ministry, or D. (Stephen, Philip, Prochorus and Nicanor, Timon, Parmen and Nicholas), are described in detail in Acts 6:1 f. Initially, D.'s duty was to serve at meals and take care of the maintenance of the poor and sick; then they served during the celebration of the sacraments, during public worship, and in general were assistants to bishops and presbyters in their ministry. They could even teach and preach the gospel, as seen in the examples of Stephen and Philip (Acts 6:8–10; 8:5–8, etc.). Moral qualities required of D. and their wives, ap. Paul portrays this in detail in 1 Timothy 3:8–13. DEACONNESS. Ap. Paul writes to the Romans: I present to you our sister Phoebe, a deaconess of the church of Cenchrea (Rom 16:1). These were special church servants, along with the elders of virgins and widows who were looked after at churches, but then both classes almost completely merged. Therefore, in the 9th Rule of the Laodicean Council, D. are called old women, since they were usually made into old maids and widows, at least 60 years old and married only. Their main duties were to watch the door by which women entered the church; to teach girls and women received into the Church to help the bishop in baptizing women and instead of him to anoint parts of the body, with the exception of the forehead, to care for the poor and sick; to attend private conversations between bishops, presbyters and deacons with women. During the persecution of Christianity, they sometimes served martyrs and martyrs in prison, when prudence required not to entrust this to deacons. The sister of Gregory of Nyssa, Macrina, was D., remaining a virgin. See Troitsky S.V., prof. Deaconesses in the Orthodox Church. St. Petersburg, 1912. DIASPORA - see Dispersion of the Jews. DIVLAIM (two dried figs or two cakes) (Hosea 1:3), the name of the father of Gomer, the wife of the prophet. Hosea. Some take this name as a common noun, as generally denoting a voluptuous wife, devoted to pleasure. DIVLATH (district) (Ezek 6:14), an area that formed one of the extremities of the land of Israel; Now it is unknown, but, blessedly. Jerome, this is Rivla, to the east. bank of the Orontes River, during which the Babylonian king beat the priests and nobles of Jerusalem and committed many cruelties against the last Jewish king Zedekiah (2 Kings 25:6, 20–21). DIVON (place of springs or melting, languishing), the name of two cities: one appears to have originally belonged to the Moabites (Numbers 21:29–30). The sons of Gad took it and built it (Numbers 32:3, 34), but Moses assigned it to the tribe of Reuben (Joshua 13:9,17). During the time of the prophet. Isaiah and Jeremiah it was again taken by the Moabites (Isaiah 15:2; Jeremiah 48:18). Was located to the east. side of the Jordan Eusebius and Blessed. Jerome mentions him under the name of Dava or Virgo. In their times, D. was a large village beyond the Arnon. Nowadays it is called Diban and lies 5 versts (1.5 hours travel) to the north. from Arnon to Wadi Mojeb. The famous inscription of the Moabite king Mesha was found in the ruins of Diban. – See Divon-Gad, Dimon; the other is in the south of Judea, on the border with Idumea (Neh. 11:25). They think that it is identical with the city of Dimon (Joshua 15:22). The Jews settled there upon their return from Babylon. Its ruins point to Wadi ed-Deib, to the northeast. from Arad. DIVON-GAD (Numbers 33:45–46), one of the Israeli camps in the land of Moab during the 40-year wandering of the Jews. Apparently, this place is identical with Divon, but when and why the latter was named Gadov is unknown; most likely this happened because it was restored by the sons of Gad. In this city, in 1868, Klein found an inscription of the Moabite king Mesha, valuable for science. – See Divon (1). DIDIM, Greek, in Russian-Slav. twin (John 11:16; 20:24), nickname of the ap. Thomas. - See Thomas. DIDRACHMA, Greek silver two drachma coin. It was equal to half a shekel and, according to the law of Moses, it was collected for the church from every male Israeli, starting from the age of 20 (Exodus 30:11–16). But under the kings, apparently, there was no such collection, for they themselves paid for all public sacrifices (Eze 45:17ff.; 46:11–12). During the time of Jeremiah, only a third of a shekel was collected, and then again half a shekel was collected, as was the case in the age of Christ (Matthew 17:24; see I. Josephus. Antiquities XVIII, 9.1; Jewish War VII, 6.6). All men, rich and poor, were subject to this collection. Like all sacred fees, it was paid in Hebrew or Phoenician (Tyrian) coins. The collection was usually made in the month of Adar (around March) in each community, which already sent the entire amount to Jerusalem. These revenues were used mainly for the daily burnt offerings and all others offered on behalf of the people, as well as for other public purposes. After the destruction of Jerusalem, D. sought the Church of Jupiter Capitolinus in Rome. In 96–98 The calumnia fisci judaici was abolished, but this didrachm penalty on the Jews remained. DISAGAV (place of gold) (Deut. 1:1), the name of the place in the Arabian desert where Moses gave his last speech to the Israelites, but this place is spoken of so vaguely that its exact position can hardly be indicated. Others think that it is identical with Dagab, a cape to the west. the shore of the Elanitsky Bay, with a pier and date trees. It got its name (according to some guesses) from the mica plates located here, shining like gold. DIY, glory. ( Acts 14:12–13 ) – see Jupiter. WILD FRUITS, the glorious apple (2 Kings 4:39), CUCUMBERS (1 Kings 6:18, 7:24), plants from the pumpkin family, their leaves and branches resemble the branches of real cucumbers and spread along the ground. Their fruits, which have the appearance and size of an egg, taste very bitter, are harmful to health and can be life-threatening, as can be seen from the incident in the days of the prophet Elisha (v. 40). Some types of wild cucumbers still grow in Egypt. The shape of wild cucumbers served, among others, for the ornamental decorations of Solomon's Temple and the Copper Sea. WILD DONKEY, ONAGR - see Donkey. DIKLA (palm tree) (Gen 10:27; 1 Chron 1:21), the seventh of the thirteen sons of Joktan, son of Eber. The name, perhaps, also indicates a clan descended from Joktan and living in that part of Arabia that abounds in palm trees. DILEAN (place of pumpkins, cucumbers) (Joshua 15:38), a city located in the valley, or lowland, of the land of Judah - Sephele. DIMAS (Col 4:14), apparently not from the Jews and, perhaps, a Thessalonian by birth, at first a zealous student and colleague of the apostle. Paul (Phil 1:24), and later renounced, at least from the work of evangelical preaching, due to excessive love for the world (cf. 1 John 2:15). St. Epiphanius says that D. became a follower of Cerinthos, Ebion and others, but the ap. Paul writes only that he loved the present age (2 Tim 4:10). DEMITRIUS (belonging to Demeter, the goddess of agriculture), name of 4 persons: (1 Mac 7:1–4; 9:1; 10:2–3; 2 Mac 14:1 f.), D. I Sotir, tenth king of Syria (162–150 BC), son of Seleucus IV Philopator, “king of Asia” (187–185), successor of Antiochus V Eupator (164–162); (1 Mac 10:67, 69; 11:19 ff.), D. II Nicator, son of D. Sotira, who twice occupied the Syrian throne (145–138 and 128–125 or 124 BC); (Acts 19:24, 38), D. a silversmith who made small figurines (figurines) of Artemis (Diana) of Ephesus for sale and raised indignation in Ephesus against the apostle. Paul; (3 John 1:12), one of the followers of the truth of the gospel; according to legend, of the 70 apostles, and after that he was Bishop of Philadelphia. His memory is January 4. DIMNAH (dung) (Joshua 21:35), a city of the tribe of Zebulun, assigned by the latter to the Levites, the descendants of Merari; he may be identical with Rimmon (Joshua 19:13 or 1 Chr. 6:77). DIMON, Moabite city, m.b. identical with Dibon (Isa. 15:2). In Art. 9 the waters of Dimon are mentioned, but it is not known which river is meant here. Some believe that this is the Arnon, while others consider it a small river that, flowing through the main Moabite cities, flowed into the Dead Sea. According to the prophecy of Isaiah, these waters were to be filled with blood, and the land through which they flowed would be abandoned to desolation, as was literally fulfilled in its time DIMON (Joshua 15:22), a city in the south. within the tribe of Judah, on the border of Idumea; probably identical with Dibon (Neh 11:25). DIMOPHON (2 Mac 12:2), Syrian military leader in Palestine, under Antiochus V Eupator, king of Syria (164-162 BC), and Judas Maccabee. DINA (judgment) (Gen. 30:21; 34:1), daughter of Jacob by Leah, sister of Simeon and Levi. When, at the age of 15 or 16, she went out alone (out of curiosity) to look at the maidens of Shechem during a large public celebration in the city of Shechem, the son of Hamor, the prince of Shechem, seduced by her beauty, dishonored her and then persuaded his father to agree to his marriage with D. They communicated with Jacob on this matter, offering, according to the custom of that time, large gifts and money. But D.'s brothers decided to take revenge for the insult inflicted on their sister. They said that they agreed to her marriage, but on condition that the entire male population of Shechem was circumcised. The Shechemites yielded, and when on the third day after circumcision all the men were still in a sick state, Simeon and Levi attacked the city and killed all the males, not excluding Hamor and his sons. Jacob was greatly upset and did not forget about this even on his deathbed, saying: Simeon and the Left are brothers, their swords are instruments of cruelty... for in their anger they killed the husband and, at their whim, cut the veins of the calf; cursed is their anger, for it is cruel, and their wrath, for it is fierce (Gen. 49:5–7). D. mentioned among those who migrated with Jacob to Egypt (Gen. 46:15). DENARIUS, glory. penyaz (Matthew 18:28; 20:2; 22:19), a Roman silver coin of 1.25 shekels used in Palestine during the life of the Savior. In ancient times, the goddess of Rome was depicted on the decal, and during the times of the empire - the Roman emperor and his inscription (Matthew 22:20–21; Mark 12:16; Luke 20:24). There were gold decals, aureus, equal in value to 25 silver ones. One D., according to Matthew 20:2, was the daily wage for the labor of a hired worker; One hundred D. constituted one mina, or the 60th part of a talent, which explains the guilt of the slave who owed 10,000 talents, but himself did not want to forgive the debt of 100 D. (Matthew 18:24, 28). DINGAVA (place of robbery or refuge) (Gen. 36:32), the main Edomite city under King Bel, son of Beor. DINEI (1Ezra 4:9), one of the Assyrian tribes resettled by Aznaphar (Sennacherib) to Samaria after the Israelites were taken into captivity by Shalmaneser. Together with other settlers, D. tried to prevent the restoration of the Jerusalem temple under Zerubbabel and managed to suspend work by writing a letter to Artaxerxes about the harm of the permitted construction of the church for the king and the kingdom. When, by order of Darius, work resumed, D. again intervened in the restoration of the church, but Darius ordered them to help the builders (1 Ezra 5:3-6). DIONYSUS (2Mac 6:7), or Bacchus, Bacchus, pagan god of wine; according to Homer, simply a “mad god” and at the same time “the consolation of mortals”; later he was considered the god of fertility, civilization, and happiness. The cult of D. penetrated into Elia Capitolina (Jerusalem), Caesarea, Damascus, Scythopolis, Avran (Hauran). In honor of D. or Bacchus, special festivals (“bacchanalia”) were established, accompanied by various riots, drunkenness, debauchery, etc. They tried to introduce these festivals (“Dionysia”) among the Jews during the time of Antiochus IV Epiphanes (175–164 BC), forcing them to participate in solemn processions in honor of D. with ivy wreaths on their heads, for ivy, grapes, etc. were considered dedicated to D. DIONYSIUS THE AREOPAGITE (Acts 17:34), a member of the Athenian Areopagus, converted to Christianity by the preaching of St. Paul on his visit to Athens. As a member of the Areopagus, D. undoubtedly enjoyed great influence among his fellow citizens and compatriots. There is a tradition that he studied philosophy in Athens, and then in Egypt, and that, being in the latter during the suffering of the Lord, he exclaimed, when extraordinary darkness spread over the earth: “Either God Himself suffers, or He will have compassion on the sufferer.” According to the testimony of the church historian Eusebius, D. was the first bishop of Athens and, according to Nicephorus Callistus, died as a martyr in this city in 96, during the reign of Domitian (81–96). His memory is celebrated by the church on January 4 and October 3. Under the name of St. D. there are works of mystical and religious content (mainly the books “On the Heavenly Hierarchy” and “On the Church Hierarchy”), which once had great dogmatic influence, but in modern times they have been recognized as doubtful due to their affiliation with D.A. DIOPETUS (fallen from Zeus - Jupiter) (Acts 19:35), a statue of the goddess Artemis (Diana) in the Church of Ephesus, which, according to popular belief, fell from heaven from Jupiter, or Zeus. DIOSCORINTHUS (2 Mac 11:21), it is more likely that this is the Macedonian month of Dion, corresponding to the Hebrew Tishri, although others mean the Macedonian Dystros, corresponding to the Hebrew Adar. DIOSCURI (Acts 28:11), Castor and Pollux (Polyeuctus), twin brothers; according to pagan mythology, the sons of Zeus (Jupiter) and Leda, the wife of the Spartan king Tyndareus. They were revered as deities - patrons and guardians of sailors on the grounds that they allegedly received from Neptune special power over the winds and waves, which is why they specially helped during sea storms and shipwrecks. Their image was often carved or painted on the bows of ships. The Alexandrian ship on which St. Paul sailed from the wreck of Melitus, apparently also had a similar image and therefore was called D. DIOTREPHE (fed by Zeus) (3 John c1:9), from the Christians of the Apostolic Church. Judging by the review about him by ap. John, we can assume that he held some important position in the Church, although he was not a bishop. He is called one who loves to excel, who, contrary to the duties of hospitality, does not receive the apostle to himself. St. John promises Gaius, upon his arrival, to personally remind D. of these actions, i.e., probably to expose him before the entire community of believers. DISC (2Mac 4:14), a circle of stone or metal convex on both sides for throwing over a long distance during games. Even the priests took part in these and similar games under the apostate high priest Jason, preferring such games to their service at the altar. DISHAN, DISHON (chamois, mountain goat), name of two persons: ( Gen 36:21, 30 ) Dishon and Dishan, of the sons of Seir the Horite; (Gen 36:25) Dishon, son of Anah and grandson of Seir. Attempts have been made to identify the descendants of these individuals with some of the Arab tribes, but without success. DAY'S WAY (Genesis 30:36; 31:23; Exodus 3:18; Num 10:33; Luke 2:44), the most common measure among the ancients for determining distances, for a day, two, three days of travel. But the days are also unequal in longitude, and the speed of walking or driving is different, and therefore D. is considered from 6 to 8–10 hours. DAILY ORDERS (1 Chronicles 24:3; 2 Chronicles 8:14), the distribution of Levites and priests introduced by David regarding the order in the performance of their priestly services. The priests were divided into 24 rows, each of them served at the church for a week - from Saturday to Saturday. To determine which of the priests received one or another order to perform daily liturgical actions, lots were usually drawn (Luke 1:9). The Levites, according to the sons of Aaron (Nadab, Abihu, Eleazar and Ithamar) were distributed into four generations (1 Chronicles 24:1), but in order to perform their duties in the sanctuary, they were also divided into 24 orders (1 Chronicles 23, 25-26), and each of them, like priests, performed their duties for a week. The orders of priests and Levites according to their distribution were restored by King Hezekiah (2 Chronicles 31:2), and then by Ezra (1 Ezra 6:18). About the events in Jericho, see the article by Prof. E. A. Vorontsova (Collection of articles in memory of the 100th anniversary of the Imperial Moscow Theological Academy. T. 1. Sergiev Posad, 1915. P. 208–209). DAYS OF PURIFICATION (Luke 2:22–24). If the child born to a Jewish wife was male, then 40 days after birth (33 days after circumcision), and if female, then 80 days after birth, the one who gave birth was required by the Law to bring a sacrifice of purification to the church, and the first-born boys were required at the same time to be presented before the Lord and ransomed with five shekels (cf. Numbers 18:15–16) with the offering of a one-year-old ram as a burnt offering and a young dove. or a turtledove for a sin offering (Exodus 13:12–15). In case of poverty, two turtle doves or two doves were sufficient: one for a burnt offering, the other for a sin offering (Lev 12; Luke 2:21–24). BIRTHDAYS have been celebrated in the East since ancient times (Genesis 40:20). In Job 1:4 we read that his sons celebrated each one on his own day, i.e. D. r. In Persia, as well as in Egypt, D. r. were celebrated with exceptional solemnity and feasts. Every Egyptian and Persian attached special significance to the day and hour of his birth. The NT mentions D. r. Tetrarch of Galilee and Perea Herod Antipas (4 BC - 39 AD), when the lawless beheading of St. John the Baptist at the instigation of the evil Herodias (Matthew 14:6). DODAVA (friend, beloved of God) (2 Chronicles 20:37), husband from Maresha; father of Eliezer, who denounced the king of Judah Jehoshaphat for his alliance with Ahaziah, king of Israel. DODAI (friend, beloved of God) ( 1 Chronicles 27:4 ), an Ahochite; in the army of David, the commander of the royal guard of the second month; he is probably identical with Dodo the son of Ahohi (2 Sam. 23:9). DODANIM (Gen. 10:4; 1 Chr. 1:7), from the descendants of Javan, son of Japheth, therefore of the Ionic race. Due to the similarity of this name with Dodona - the place where the ancient oracle of Zeus (Jupiter) was located in Epirus - some think that the inhabitants of this country were the Dodani. But there was another opinion that D. is an abbreviation of Dardanim, which is why they were identified with the Dardanaeans, or Trojans, whose mythical ancestor was considered Dardanus, the son of Zeus and Electra (daughter of Atlas). In LXX in both places Rodanim (in the glory of Gen. 10:4 Rodiistii), as in Hebrew. 1 Chronicles 1:7, in all likelihood, this name refers to the inhabitants of the island of Rhodes. It is appropriate to note that this people is mentioned next to the Kittim (Kittian) people, who, by general agreement, were originally Cypriots, inhabitants of the island of Cyprus. DODDEAUS (2Ezra 8:44–45), a corruption of Iddo, as he is called in 1Ezra 8:17; commander in the Kasifye area. DODO (friend, beloved of God), name of three persons: (Judges 10:1), a man from the tribe of Issachar; ancestor of Fola, one of the judges; (2 Kings 23:9; 1 Chronicles 11.12), father of Eleazar and son of Ahohi; probably identical with Dodai (1 Chronicles 27:4). According to Jewish tradition, he was David's paternal uncle; (2 Samuel 23:24; 1 Chronicles 11:26), father of Elhanan, from Bethlehem, one of the mighty men of King David. RAIN (Genesis 2:5, etc.). In Palestine, D. often falls into the so-called. (we have) cold months (from October - November to April) and differ in 1) autumn, around the time of sowing, called early (in October and November), 2) cold (in December and January), 3) spring (before harvest time) or late (in February and early March). The former are especially important for agriculture, refreshing and loosening the soil dried out by the summer heat for crops, and the latter, saturating it with moisture for the growth of spring crops (Deut 11:14; Jer 5:24; Hos 6:3; Joel 2:23; Zech 10:1). The absence of one of these D. (especially the late one) threatened with terrible disasters for the harvest (Deut. 11:17; 28:24; Jer 3:3; cf. Job 29:23) In view of the special beneficial nature of the spring D. prophet. Hosea says about the Lord that He will come to us like rain, like the latter rain to water the earth (Hosea 6:3). During the D. period there are sometimes heavy downpours with thunder, lightning and gusty winds for several days. In the summer season - from May to October - the earth mostly dries out, the greenery fades and the vegetation withers due to the lack of D. In biblical times, as now, thunder and lightning during the wheat harvest were almost miraculous, filling the people with fear and wonder (1 Samuel 12:16–18). Solomon spoke of D. during the harvest as a most extraordinary accident (Proverbs 26:1). At the priest's writers D. is often presented as a symbol of Divine goodness (Isa 44:3–4; Hos 6:3), and he also served as an image of calm, strong, impressive speech. Moses exclaims in his farewell speech to the Jews: my teaching will fall like rain, my speech like dew, like fine rain on the greenery, like rain on the grass (Deut. 32:2). Strong storms with wind and wind are by no means rare in hot countries, including Palestine, about which the following majestic words of the Psalmist are involuntarily recalled: the clouds poured out water, the clouds made thunder, and Your arrows flew. The voice of Your thunder in the circle of heaven; lightning illuminated the universe; the earth shook and shook (Ps. 77:18–19). The Song of Songs also contains a poetic indication that after winter the rainy season ceases: behold, winter has already passed, the rain has passed, it has stopped; flowers appeared on the ground; the time of singing has come, and the voice of the turtledove is heard in our land (Song 2:11-12) - See Winter. DOIK (fearful, timid) (1 Samuel 21:7), an Edomite who was before the Lord in Nob; chief of the Saul shepherds. Some interpreters explain D.'s presence in the tabernacle by the fact that, being a proselyte, he performed some kind of vow or purification rite there. D. saw how the high priest Ahimelech gave David the sacred bread and the sword of Goliath, and notified Saul about this; the latter, suspecting a conspiracy against him, ordered his bodyguards to kill Ahimelech, his entire family and all the priests of Nob. D. turned out to be the only person who agreed to take upon himself the fulfillment of this cruel command, and killed 85 (in Greek and Slavic - 305) priests, their wives and children, destroying their property: only Abiathar, the son of Ahimelech, the son of Ahitub, who fled to David, was saved (22:9-22; Ps 51:2). Milkmaid, glory (Ps 77:71; 1 Thess 2:7), nurse, breadwinner; teacher, educator. DOK (1 Mac 16:15), a small fortress near Jericho, where the high priest Simon was killed. According to the testimony of I. Flavius ​​(Antiquities XIII, 8.1, Jewish War 1, 2, 3), this fortress was called Dagon. Traces of her are found 6 miles away. to the north from Jericho, near the spring of Ain-Duk, on the edge of a mountain, very convenient for fortification. FINISH, thank you. (Mt 19:20; Mk 10:21; Lk 18.22), lack. DEBT, DEBTOR. Our debts in Matthew 6:12 refer to our sins (cf. Luke 11:4), and sins are called debts because we have received everything from God and must give everything to God, i.e. to submit everything to His will and Law; if we do not fulfill this irrevocable obligation, then we remain debtors to the justice of God. Our debtors in the spiritual sense are people who did not give us what they should have given according to the Law of God, for example. They did not show love, but showed hostility. LONGEST, glory. (Luke 13:4), the most guilty. VALLEY, in Heb. EO valleys and plains are referred to by several different words: Bika (Josh 12:7; 2 Chr 35:22; Ps 103:8), a plain between mountains, hills; Ai, or Ge (2 Kings 23:10; Neh. 11 35), D. or a ditch where water flows, eg: D. Hinnom near Jerusalem; Emek (1 Sam. 17:2; 2 Sam. 5:18), a common name for any plain; These D. belonged to: Jezreel, Rephaim (glorified Titanic) (2 Samuel 5:18), Oak tree (glorified terebinth) (1 Kgs 17:2), famous for the single combat between David and Goliath. – See Oak Valley; Nahal (Gen 26:19; Song 6:11), generally a region or D. having a stream or stream; The Arab most closely matches this. Wadi, to which D. belonged Jabbok and Arnon, as well as Kidron. In general, Palestine and neighboring countries abound in mountains, ravines, and gorges, of which many are mentioned in the Bible; the most remarkable of them are: D. Jezreel in the center of Palestine, D. Jordan on both sides of the Jordan, D. Solyanaya to the south of the Dead Sea. THE VALLEY OF VISION, so Jerusalem is called in Isaiah 22:1, 5 (in glorious v. 5: the wilds of Zion), because it is surrounded by mountains (Ps. 125:2), and it was the place from which the “visions” came, i.e. prophetic revelations, the doctrine and law of God, the word of the Lord (Isaiah 2:3); It was in the Temple of Jerusalem that the Lord, who inspired the prophets, was pleased to choose for Himself a dwelling (Ps 10:4, 131:13). Accordingly, a resident of the valley (Jer 21:13) means the inhabitants of Jerusalem. THE VALLEY OF JOSHAPHAT (Joel 3:2, 12), by the brook Kidron, near Jerusalem; was revered as the place of the future Judgment of God over the nations. THE VALLEY OF WEEPING (Ps 83:7), adjacent to Jerusalem on the west; those traveling to the Jerusalem Temple had to pass through it; so named because of some great defeat suffered by the Jews there (probably from the Philistines). VALLEY OF PASSERS (i.e., probably along which the high road passed) (Ezek 39:11), to the east. from the sea; supposed to be between Mount Abarim, the Dead Sea and the lower Jordan. LONGEST, glory. ( Eph 4:9 ), the lowest; underworld HOUSE, HOUSES, DEATHINGS (Exodus 12:7; Lev 7:26). In ancient times, tents undoubtedly served as dwellings, although the Scriptures also call caves for temporary residence and shelter. The simple way of life that prevailed in those days, the wandering shepherds' movements and the favorable climate in the places where people settled at that time made it the most convenient for use of tents, which were, of course, of different sizes and types and were usually arranged like this: poles or stakes were driven into the ground and a cover made of linen or leather was stretched over them, attached to the poles with ropes. Spread the place of your tent, says the prophet. Isaiah, expand the coverings of your dwellings; Do not be shy, make your ropes longer and your stakes strong (Isaiah 54:2). Sometimes the tents were divided into several compartments by curtains, and the floors were covered with carpets or wickerwork (matting). Instead of a door, a piece of linen or canvas was attached to the top, which could be raised and lowered as needed. The home hearth was located in a recess in the middle of the tent, and a fire was usually made in it. Kitchen utensils were then very few, simple and easily transported from place to place. Sometimes the tent was richly decorated both inside and outside. Tents and tents are still used by some eastern peoples, for example. Arabs, Bedouins. In appearance, real tents somewhat resemble the lower part of a ship turned upside down. In ancient times, such tents were built in the shade of trees, as can be seen from the story of Abraham, who had a tent near the oak grove of Mamre (Gen. 18:1–4), or near some stream or spring. Jews began to live in cities and towns only after occupying the Promised Land, and previously they were not a settled people, but shepherds; however, it can be assumed that the art of house building was known to them from very ancient times. Noah's construction of the ark (regardless of divine instructions), of course, required a lot of construction information. The construction of the tall Tower of Babel could only have been undertaken with the participation of persons experienced in the art of construction, and the oldest buildings in Egypt still cause surprise with their massiveness, symmetry and ornamentation. There are repeated indications in the Bible (Jer 22:14; Am 3:15; Hag 1:4) that the Jews built extensive and expensive buildings, but among the common people they were primitive, mostly built from poorly processed clay and could threaten to collapse in the event of heavy rain and a raging storm (Matthew 7:27); Likewise, they did little to protect property from thieves, and thieves broke under them and stole (Job 24:16; Matthew 6:19). With every storm and thunderstorm one had to fear a catastrophe; large blocks of unfired clay quickly spread, and lime, which had been used since ancient times (Deut. 27:2, 4), could not protect buildings from decay. From this it is easy to see how terrible the Lord’s next threat was for the Jews in Ezekiel 13:11–16: tell those who cover the wall with mud that it will fall. A torrential rain will fall, and you, hailstones, will fall, and a stormy wind will tear it apart. And now, the wall falls, then won’t they tell you, “Where is the plaster with which you coated yourself?” Therefore thus saith the Lord God: I will send forth a stormy wind in My wrath, and a torrential rain in My wrath, and hailstones in My indignation, for destruction. And I will destroy the wall that you have covered with mud, and I will throw it to the ground, and its foundation will be revealed and fall, and you will perish along with it; and you will know that I am the Lord. And I will pour out my wrath on the wall and on those who smear it with mud, and I will say to you: there is no wall, and there are no those who smeared it, the prophets of Israel, who prophesied to Jerusalem and told her visions of peace, but there is no peace, says the Lord God. When dry, the clay huts gave cracks and crevices, and various poisonous reptiles crawled in, hiding in the walls or corners of the houses. If (anyone) came home, says the prophet. Amos (Amos 5:19), and leaned his hand against the wall, and the snake would have bitten him. They entered into a similar gate or door, usually locked and guarded by a gatekeeper (Dan 13:17–18). The outer door led to a vestibule or portico with seating, and through it it was necessary to climb a staircase leading to rooms and an open square courtyard, which was the middle or middle of D. (Luke 5:19) and was supposed to let light and air into the surrounding rooms; it was covered with a more or less expensive platform that allowed rain to pass through, and sometimes had a fountain or well with clean fresh water (2 Sam. 17:18). In Damascus, almost every house has such a courtyard, and wealthy citizens spare no expense to make it as convenient as possible for refreshing themselves during the heat of the day. The courtyard was surrounded by a colonnade that supported the upper gallery. In these courtyards, friendly or related companies usually gathered on the occasion of various celebrations and festivals (Esther 1:5), and then they were decorated with carpets, mats and a number of seats like sofas, and a cover in the form of a roof made of some suitable material was stretched over the courtyard. You are clothed with light like a robe, you stretch out the heavens like a tent,” exclaims the Psalmist (Psalm 103:2), as if by the word “tent” he means the indicated roofs or covers. All rooms had doors to the courtyard, and to communicate between them one had to first go out into the courtyard or gallery in order to get to another room. The galleries were fenced with bars. Sometimes beautiful flowering plants and aromatic herbs and flowers were planted in D.'s courtyards; Apparently, the Psalmist hints at this: your wife is like a fruitful vine in your house; Your sons are like olive branches around your table (Ps 127:3). The rooms on the lower floor were entered directly from the courtyard. The rooms on the middle and upper floors usually housed women, and especially significant expenses were incurred for the decoration of these rooms. According to some, it was these rooms that were sometimes called chambers or palaces (1 Kings 16:18; 2 Kings 15:25; Isaiah 32:14). The house of wives in Esther 2:3 was probably a feature of the royal residence and may have been similar to the house of Pharaoh's daughter, Solomon's wife, mentioned in 1 Kings 7:8–12. It is sometimes believed that in Jewish villages (as, for example, now in Aleppo) the lower floor was mainly intended for economic purposes - storing provisions, oil, wine, for servants’ quarters, etc. When entering the stairs to the second floor, we enter rooms that are quite spacious and high, often decorated not without grace and decorated with carpets, curtains and sofas (Mark 14:15). Probably, the apostle spoke in one of these vast and high rooms. Paul his farewell speech to the elders of Ephesus (Acts 20:17ff.); in Troas, from the window of such a room, the young man Eutychus, who had fallen asleep, fell into the street and was raised dead, but revived by the apostle (Acts 20:6–10). Most of the eastern houses are also joined by a building above a portico or gate, which contained two or three chambers. Wanderers were placed there, wardrobes and other household items were stored. They also retired here for rest and prayer (Matthew 6:6). The entrance to this room was directly from the street, but it also had a connection with the gallery of the house. The small room for Elisha (2 Kings 4:10), the cool room of Eglon, from which Ehud came out in the vestibule, having locked the doors of the upper room (Judges 3:20-23), the upper room above the gate (2 Kings 18:33), the inner rooms (1 Kings 20:30) - all of this, of course, points to the upper room (Hebrew aliyah). The roof of D. was always flat, surrounded by railings (Deut. 22:8), somewhat sloping to drain rainwater; it served both for rest and for sleep, conversations, prayer, and also for economic purposes (1 Samuel 9:25; 2 Kings 11:2; Acts 10:9; Matthew 10:27, etc.). On the roofs of Palestinian houses, idols were sometimes worshiped, but more often pure and spiritual prayer was offered to the One True God. The upper room was connected to the roof. A special staircase led from the street and from the interior of the courtyard to the roof and to the upper room. And let him who is on the housetop, said the Savior, not come down to take anything from his house (Matthew 24:17). Light entered the rooms through lattice windows (Judges 5:28). Noble and rich people had special rooms for summer and winter; Braziers were usually added to winter ones (Jer 36:22; Am 6:4). The very rear part of the house was reserved for women, and no man except the householder had the right to enter it. It was the custom of the Jews to “renew,” or sanctify, houses upon completion of construction and decoration (Deut. 20:5) with special prayers and joyful celebrations. The HOUSE of Lebanese wood is mentioned primarily in the description of the structure of Solomon's palace (1 Kings 7:2) and, obviously, was the front building, the front side. One part of this house was occupied by the middle porch, where Solomon held court, and the other probably contained some government offices, as well as the bodyguard's chamber (1 Kings 14:28), the quarters of the court officials (Jer 36:12), storerooms for the royal treasures and the armory (2 Kings 20:13). Actually, the king’s house (chambers) was located behind the house made of Lebanese wood (behind him), and there (on the other side) was the house of the pharaoh’s daughter. HOUSE OF WORK (slavery), glory. (Exodus 13:3), Egypt, where the Jews lived as slaves, doing hard labor at the behest of their masters. HOUSE of meeting of all living (Job 30:23), a place where the souls of all dead people are. HOUSE OF FOGORS, ​​glory. (Deut. 4:46), the city of Beth-peor. HOUSE SERVICE, glory. (Luke 16:2), (domo) management. HOUSEHOLDERS (Jer 2:14), children of slaves, born in the house of a master, who obtained slaves either by purchase, or by dividing the spoils of war from among the captives; both were equally considered the property of their master, who had the right to sell them without prior consent on their part. Slav. Gen 15:2: The son of Masek of my household - twice conveys the Hebrew word “mesek”, in the literal sense of which the whole phrase means “son of the possessor of my house”, i.e. steward of my house. DOR (circle, circumference; m.b., dwelling) (Joshua 12:23), DORA (1 Mac 11:11, 13, 25), one of the ancient Canaanite cities, the king of which entered into an alliance with Jabin, king of Hazor, against Joshua and was defeated by the latter. The city of D. was known to the Greeks from the 6th century. BC; in the 5th century it seems to have belonged to the Athenians, and then passed to the Sidonians. Nearby, small shells were mined, from which the Phoenicians made purple dye. The city was a small but strong fortress, which from Alexander Iannaeus (103–76 BC) belonged to the Jews, but from the time of Pompey (60 BC) was in the direct possession of Rome. Although D. was originally an inheritance of the tribe of Asher, it was subsequently ceded to the tribe of Manasseh (Joshua 17:11), but the Manassehs could not drive out the native inhabitants (Judges 1:27). During the time of David, it again belonged to the Israelites, and Solomon appointed his son-in-law Ben-Abinadab as his steward (1 Kings 4:11). Besieged and destroyed by the Syrian king Antiochus VII Sidetes (Sides) (138–128), it was restored by the Roman proconsul of Syria Gabinius (57–55 BC) and for many years was famous as a significant city. In the first centuries of Christianity, D. was the seat of a bishop (mentioned with this topographical designation until the 7th century), but in the 4th century. bliss Jerome saw only ruins here. According to Jerome, D. lay nine Roman miles (12 3/5 versts) from Caesarea, on the way to Ptolemais. At the indicated place there is now a small village of Tantura, or Tartura, with large piles of garbage and fragments of columns in the surrounding area. – See also Nafaf-Dor. DORIMENE (1 Mac 3:38), father of Ptolemy, nicknamed Macron, who under the Egyptian king Ptolemy was governor of the island of Crete, and then went over to the side of the Syrian king Antiochus IV Epiphanes (175-164 BC). ROADS, PATHS, in Deuteronomy 19:3–9 they are mentioned on the occasion of the decree on the designation of cities of refuge for unintentional murderers, and in Numbers 20:17 the royal D. is mentioned - straight. Based on the words of Isaiah 40:3 (cf. Matthew 3:3), it can be assumed that when the kings set off, D. was corrected and equalized before them. The main roads of Palestine, which connected it with foreign countries, remain almost the same to this day as in ancient times, such as, for example, the roads from Palestine to Egypt, along which they traveled: Abraham (Gen. 12:10), Ishmael merchants in the time of Jacob (Gen. 37:25), the sons of Jacob and he himself with them (Gen. 42–43, 46). D. there were two of these. One went from Gaza along the Mediterranean coast to Rinocolura at El Arish, to Lake Serbonis and then to Cairo. Troops marched along this road, and in general there was a lot of traffic along it. Another D. went from Gaza through Sinai (Arabic: Tor, or Tur) to Suez. This route was mostly taken by travelers who wanted to visit and see Sinai, although the entire distance from Gaza to Suez required at least 27–30 days. Probably both of these D. were heading from Jerusalem through Bethlehem. In the north There is a transverse road to Palestine from Acre (or Ptolemais) through the mountains to Nazareth, passing along