It was at the feet of the young Pharisee, Saul of Tarsus,
that those who stoned him laid their clothes (comp. Deut.
17:5-7) before they began their cruel work. The scene which
Saul then witnessed and the words he heard appear to have
made a deep and lasting impression on his mind (Acts 22:19,
20).
The speech of Stephen before the Jewish ruler is the first
apology for the universalism of the gospel as a message to
the Gentiles as well as the Jews. It is the longest speech
contained in the Acts, a place of prominence being given to
it as a defence.
A "heart of stone" denotes great insensibility (1
Sam. 25:37).
Stones were set up to commemorate remarkable events, as by
Jacob at Bethel (Gen. 28:18), at Padan-aram (35:4), and on
the occasion of parting with Laban (31:45-47); by Joshua at
the place on the banks of the Jordan where the people first
"lodged" after crossing the river (Josh. 6:8),
and also in "the midst of Jordan," where he
erected another set of twelve stones (4:1-9); and by Samuel
at "Ebenezer" (1 Sam. 7:12).
In Job 39:13 (A.V.), instead of the expression "or
wings and feathers unto the ostrich" (marg., "the
feathers of the stork and ostrich"), the Revised
Version has "are her pinions and feathers kindly"
(marg., instead of "kindly," reads "like the
stork's"). The object of this somewhat obscure
verse seems to be to point out a contrast between the
stork, as distinguished for her affection for her young,
and the ostrich, as distinguished for her indifference.
Zechariah (5:9) alludes to the beauty and power of the
stork's wings.
(2.) A city on the east of Jordan, identified with Tell
Dar'ala, a high mound, a mass of debris, in the plain
north of Jabbok and about one mile from it (Josh. 13:27).
Here Jacob (Gen. 32:17, 30; 33:17), on his return from
Padan-aram after his interview with Esau, built a house for
himself and made booths for his cattle. The princes of this
city churlishly refused to afford help to Gideon and his
300 men when "faint yet pursuing" they followed
one of the bands of the fugitive Midianites after the great
victory at Gilboa. After overtaking and routing this band
at Karkor, Gideon on his return visited the rulers of the
city with severe punishment. "He took the elders of
the city, and thorns of the wilderness and briers, and with
them he taught the men of Succoth" (Judg. 8:13-16). At
this place were erected the foundries for casting the
metal-work for the temple (1 Kings 7:46).
(2.) Heb. deror, i.e., "the bird of freedom" (Ps.
84:3; Prov. 26:2), properly rendered swallow, distinguished
for its swiftness of flight, its love of freedom, and the
impossibility of retaining it in captivity. In Isa. 38:14
and Jer. 8:7 the word thus rendered ('augr) properly
means "crane" (as in the R.V.).
It is a symbol of divine chastisement (Deut. 32:25; Ps.
7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3;
Prov. 12:18). The word of God is likened also to a sword
(Heb. 4:12; Eph. 6:17; Rev. 1:16). Gideon's watchword
was, "The sword of the Lord" (Judg. 7:20).
Some, however, are of opinion that it was specially during
the Babylonian captivity that the system of synagogue
worship, if not actually introduced, was at least
reorganized on a systematic plan (Ezek. 8:1; 14:1). The
exiles gathered together for the reading of the law and the
prophets as they had opportunity, and after their return
synagogues were established all over the land (Ezra 8:15;
Neh. 8:2). In after years, when the Jews were dispersed
abroad, wherever they went they erected synagogues and kept
up the stated services of worship (Acts 9:20; 13:5; 17:1;
17:17; 18:4). The form and internal arrangements of the
synagogue would greatly depend on the wealth of the Jews
who erected it, and on the place where it was built.
"Yet there are certain traditional pecularities which
have doubtless united together by a common resemblance the
Jewish synagogues of all ages and countries. The
arrangements for the women's place in a separate
gallery or behind a partition of lattice-work; the desk in
the centre, where the reader, like Ezra in ancient days,
from his 'pulpit of wood,' may 'open the book
in the sight of all of people and read in the book of the
law of God distinctly, and give the sense, and cause them
to understand the reading' (Neh. 8:4, 8); the carefully
closed ark on the side of the building nearest to
Jerusalem, for the preservation of the rolls or manuscripts
of the law; the seats all round the building, whence
'the eyes of all them that are in the synagogue'
may 'be fastened' on him who speaks (Luke 4:20);
the 'chief seats' (Matt. 23:6) which were
appropriated to the 'ruler' or 'rulers' of
the synagogue, according as its organization may have been
more or less complete;", these were features common to
all the synagogues.
Where perfected into a system, the services of the
synagogue, which were at the same hours as those of the
temple, consisted, (1) of prayer, which formed a kind of
liturgy, there were in all eighteen prayers; (2) the
reading of the Scriptures in certain definite portions; and
(3) the exposition of the portions read. (See Luke 4:15,
22; Acts 13:14.)
The synagogue was also sometimes used as a court of
judicature, in which the rulers presided (Matt. 10:17; Mark
5:22; Luke 12:11; 21:12; Acts 13:15; 22:19); also as public
schools.
The establishment of synagogues wherever the Jews were
found in sufficient numbers helped greatly to keep alive
Israel's hope of the coming of the Messiah, and to
prepare the way for the spread of the gospel in other
lands. The worship of the Christian Church was afterwards
modelled after that of the synagogue.
Christ and his disciples frequently taught in the
synagogues (Matt. 13:54; Mark 6:2; John 18:20; Acts 13:5,
15, 44; 14:1; 17:2-4, 10, 17; 18:4, 26; 19:8).
To be "put out of the synagogue," a phrase used
by John (9:22; 12:42; 16:2), means to be excommunicated.
"From the historic annals now accessible to us, the
history of Syria may be divided into three periods: The
first, the period when the power of the Pharaohs was
dominant over the fertile fields or plains of Syria and the
merchant cities of Tyre and Sidon, and when such mighty
conquerors as Thothmes III. and Rameses II. could claim
dominion and levy tribute from the nations from the banks
of the Euphrates to the borders of the Libyan desert.
Second, this was followed by a short period of
independence, when the Jewish nation in the south was
growing in power, until it reached its early zenith in the
golden days of Solomon; and when Tyre and Sidon were rich
cities, sending their traders far and wide, over land and
sea, as missionaries of civilization, while in the north
the confederate tribes of the Hittites held back the armies
of the kings of Assyria. The third, and to us most
interesting, period is that during which the kings of
Assyria were dominant over the plains of Syria; when Tyre,
Sidon, Ashdod, and Jerusalem bowed beneath the conquering
armies of Shalmaneser, Sargon, and Sennacherib; and when at
last Memphis and Thebes yielded to the power of the rulers
of Nineveh and Babylon, and the kings of Assyria completed
with terrible fulness the bruising of the reed of Egypt so
clearly foretold by the Hebrew prophets.", Boscawen.
A Syriac version of the Old Testament, containing all the
canonical books, along with some apocryphal books (called
the Peshitto, i.e., simple translation, and not a
paraphrase), was made early in the second century, and is
therefore the first Christian translation of the Old
Testament. It was made directly from the original, and not
from the LXX. Version. The New Testament was also
translated from Greek into Syriac about the same time. It
is noticeable that this version does not contain the Second
and Third Epistles of John, 2 Peter, Jude, and the
Apocalypse. These were, however, translated subsequently
and placed in the version. (See
VERSION.)
When our Lord retired into the borderland of Tyre and Sidon
(Matt. 15:21), a Syro-phoenician woman came to him, and
earnestly besought him, in behalf of her daughter, who was
grievously afflicted with a demon. Her faith in him was
severely tested by his silence (Matt. 15:23), refusal (24),
and seeming reproach that it was not meet to cast the
children's bread to dogs (26). But it stood the test,
and her petition was graciously granted, because of the
greatness of her faith (28).
(2.) A portable shrine (comp. Acts 19:24) containing the
image of Moloch (Amos 5:26; marg. and R.V.,
"Siccuth").
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to
a permanent dwelling.
(4.) The sacred tent (Heb. mishkan, "the
dwelling-place"); the movable tent-temple which Moses
erected for the service of God, according to the
"pattern" which God himself showed to him on the
mount (Ex. 25:9; Heb. 8:5). It is called "the
tabernacle of the congregation," rather "of
meeting", i.e., where God promised to meet with Israel
(Ex. 29:42); the "tabernacle of the testimony"
(Ex. 38:21; Num. 1:50), which does not, however, designate
the whole structure, but only the enclosure which contained
the "ark of the testimony" (Ex. 25:16, 22; Num.
9:15); the "tabernacle of witness" (Num. 17:8);
the "house of the Lord" (Deut. 23:18); the
"temple of the Lord" (Josh. 6:24); a
"sanctuary" (Ex. 25:8).
A particular account of the materials which the people
provided for the erection and of the building itself is
recorded in Ex. 25-40. The execution of the plan
mysteriously given to Moses was intrusted to Bezaleel and
Aholiab, who were specially endowed with wisdom and
artistic skill, probably gained in Egypt, for this purpose
(Ex. 35:30-35). The people provided materials for the
tabernacle so abundantly that Moses was under the necessity
of restraining them (36:6). These stores, from which they
so liberally contributed for this purpose, must have
consisted in a great part of the gifts which the Egyptians
so readily bestowed on them on the eve of the Exodus
(12:35, 36).
The tabernacle was a rectangular enclosure, in length about
45 feet (i.e., reckoning a cubit at 18 inches) and in
breadth and height about 15. Its two sides and its western
end were made of boards of acacia wood, placed on end,
resting in sockets of brass, the eastern end being left
open (Ex. 26:22). This framework was covered with four
coverings, the first of linen, in which figures of the
symbolic cherubim were wrought with needlework in blue and
purple and scarlet threads, and probably also with threads
of gold (Ex. 26:1-6; 36:8-13). Above this was a second
covering of twelve curtains of black goats'-hair cloth,
reaching down on the outside almost to the ground (Ex.
26:7-11). The third covering was of rams' skins dyed
red, and the fourth was of badgers' skins (Heb. tahash,
i.e., the dugong, a species of seal), Ex. 25:5; 26:14;
35:7, 23; 36:19; 39:34.
Internally it was divided by a veil into two chambers, the
exterior of which was called the holy place, also "the
sanctuary" (Heb. 9:2) and the "first
tabernacle" (6); and the interior, the holy of holies,
"the holy place," "the Holiest," the
"second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The
veil separating these two chambers was a double curtain of
the finest workmanship, which was never passed except by
the high priest once a year, on the great Day of Atonement.
The holy place was separated from the outer court which
enclosed the tabernacle by a curtain, which hung over the
six pillars which stood at the east end of the tabernacle,
and by which it was entered.
The order as well as the typical character of the services
of the tabernacle are recorded in Heb. 9; 10:19-22.
The holy of holies, a cube of 10 cubits, contained the
"ark of the testimony", i.e., the oblong chest
containing the two tables of stone, the pot of manna, and
Aaron's rod that budded.
The holy place was the western and larger chamber of the
tabernacle. Here were placed the table for the shewbread,
the golden candlestick, and the golden altar of incense.
Round about the tabernacle was a court, enclosed by
curtains hung upon sixty pillars (Ex. 27:9-18). This court
was 150 feet long and 75 feet broad. Within it were placed
the altar of burnt offering, which measured 7 1/2 feet in
length and breadth and 4 1/2 feet high, with horns at the
four corners, and the laver of brass (Ex. 30:18), which
stood between the altar and the tabernacle.
The whole tabernacle was completed in seven months. On the
first day of the first month of the second year after the
Exodus, it was formally set up, and the cloud of the divine
presence descended on it (Ex. 39:22-43; 40:1-38). It cost
29 talents 730 shekels of gold, 100 talents 1,775 shekels
of silver, 70 talents 2,400 shekels of brass (Ex.
38:24-31).
The tabernacle was so constructed that it could easily be
taken down and conveyed from place to place during the
wanderings in the wilderness. The first encampment of the
Israelites after crossing the Jordan was at Gilgal, and
there the tabernacle remained for seven years (Josh. 4:19).
It was afterwards removed to Shiloh (Josh. 18:1), where it
remained during the time of the Judges, till the days of
Eli, when the ark, having been carried out into the camp
when the Israelites were at war with the Philistines, was
taken by the enemy (1 Sam. 4), and was never afterwards
restored to its place in the tabernacle. The old tabernacle
erected by Moses in the wilderness was transferred to Nob
(1 Sam. 21:1), and after the destruction of that city by
Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned
for the last time in 1 Chr. 21:29. A new tabernacle was
erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1),
and the ark was brought from Perez-uzzah and deposited in
it (2 Sam. 6:8-17; 2 Chr. 1:4).
The word thus rendered ('ohel) in Ex. 33:7 denotes
simply a tent, probably Moses' own tent, for the
tabernacle was not yet erected.
"The feast of Tabernacles, the harvest festival of the
Jewish Church, was the most popular and important festival
after the Captivity. At Jerusalem it was a gala day. It was
to the autumn pilgrims, who arrived on the 14th (of the
month Tisri, the feast beginning on the 15th) day, like
entrance into a silvan city. Roofs and courtyards, streets
and squares, roads and gardens, were green with boughs of
citron and myrtle, palm and willow. The booths recalled the
pilgrimage through the wilderness. The ingathering of
fruits prophesied of the spiritual harvest.",
Valling's Jesus Christ, p. 133.
(2.) Heb. hegeh, "a thought;"
"meditation" (Ps. 90:9); meaning properly
"as a whisper of sadness," which is soon over, or
"as a thought." The LXX. and Vulgate render it
"spider;" the Authorized Version and Revised
Version, "as a tale" that is told. In Job 37:2
this word is rendered "sound;" Revised Version
margin, "muttering;" and in Ezek. 2:10,
"mourning."
(2.) A king of Geshur, to whom Absalom fled after he had
put Amnon to death (2 Sam. 3:3; 13:37). His daughter,
Maachah, was one of David's wives, and the mother of
Absalom (1 Chr. 3:2).
(2.) The daughter-in-law of Judah, to whose eldest son, Er,
she was married (Gen. 38:6). After her husband's death,
she was married to Onan, his brother (8), and on his death,
Judah promised to her that his third son, Shelah, would
become her husband. This promise was not fulfilled, and
hence Tamar's revenge and Judah's great guilt
(38:12-30).
(3.) A daughter of David (2 Sam. 13:1-32; 1 Chr. 3:9), whom
Amnon shamefully outraged and afterwards "hated
exceedingly," thereby illustrating the law of human
nature noticed even by the heathen, "Proprium humani
ingenii est odisse quem laeseris", i.e., "It is
the property of human nature to hate one whom you have
injured."
(2.) The name of a place which first comes into notice in
the days of Solomon. The question as to the locality of
Tarshish has given rise to not a little discussion. Some
think there was a Tarshish in the East, on the Indian
coast, seeing that "ships of Tarshish" sailed
from Eziongeber, on the Red Sea (1 Kings 9:26; 22:48; 2
Chr. 9:21). Some, again, argue that Carthage was the place
so named. There can be little doubt, however, that this is
the name of a Phoenician port in Spain, between the two
mouths of the Guadalquivir (the name given to the river by
the Arabs, and meaning "the great wady" or
water-course). It was founded by a Carthaginian colony, and
was the farthest western harbour of Tyrian sailors. It was
to this port Jonah's ship was about to sail from Joppa.
It has well been styled "the Peru of Tyrian
adventure;" it abounded in gold and silver mines.
It appears that this name also is used without reference to
any locality. "Ships of Tarshish" is an
expression sometimes denoting simply ships intended for a
long voyage (Isa. 23:1, 14), ships of a large size
(sea-going ships), whatever might be the port to which they
sailed. Solomon's ships were so styled (1 Kings 10:22;
22:49).
Afterwards, when the people had kings to reign over them,
they began, as Samuel had warned them (1 Sam. 8:10-18), to
pay taxes for civil purposes (1 Kings 4:7; 9:15; 12:4).
Such taxes, in increased amount, were afterwards paid to
the foreign princes that ruled over them.
In the New Testament the payment of taxes, imposed by
lawful rulers, is enjoined as a duty (Rom. 13:1-7; 1 Pet.
2:13, 14). Mention is made of the tax (telos) on
merchandise and travellers (Matt. 17:25); the annual tax
(phoros) on property (Luke 20:22; 23:2); the poll-tax
(kensos, "tribute," Matt. 17:25; 22:17; Mark
12:14); and the temple-tax ("tribute money" = two
drachmas = half shekel, Matt. 17:24-27; comp. Ex. 30:13).
(See
TRIBUTE.)
"The terebinth of Mamre, or its lineal successor,
remained from the days of Abraham till the fourth century
of the Christian era, and on its site Constantine erected a
Christian church, the ruins of which still remain."
This tree "is seldom seen in clumps or groves, never
in forests, but stands isolated and weird-like in some bare
ravine or on a hill-side where nothing else towers above
the low brushwood" (Tristram).