hung, and Mordecai to be advanced to theated for the destruction of Judah, were about highest post of the kingdom; and also despatched to lay siege to Jerusalem. At this juncture, God directed his prophet Isaiah to take his son, Shear-jashub, and go to Ahaz, who should be found at a particular spot in the city of Jerusalem, and make known to him the counsel of the Lord. This favour was shown to the wicked king as the representative of the house of David, and for the people's sake with whom God had made a covenant (Isa. vii. 1). Suppliant before a Persian monarch. messengers in every direction, to inform the | Jews that they were at liberty to gather themselves together for self-defence, and to destroy all that should assault them. The name Ahasuerus-Ahashverosh-is only the Hebrew mode of pronouncing the Sanscrit kshatra; on the Persian monuments, kshershe; in Greek, Xerxes, and signifying king. Cyaxares is only another form of the same word. The two names, AhasuerusXerxes, are the same, and the characters correspond. The tyrant who invaded Greece, who scourged the Hellespont, laid his royal mandate on Mount Athos, and ruthlessly murdered the son of Pythius, has a close resemblance to the frantic and debased monarch who repudiated his wife because she would not expose herself to the gaze of drunken revellers, and who was so far under the influence of an intriguing and ambitious favourite, as, at his suggestion, to devote a large body of his industrious subjects to wanton massacre and pillage. Isaiah, having found Ahaz at the place designated, told him that the bounds of the invading army were fixed; that their purpose respecting Jerusalem would be defeated, and that in a limited time the kingdoms from which they came should be destroyed; and, to confirm the prophetic testimony, the king was told to ask any sign which would satisfy him. Probably from a wicked indifference, but professedly from a better motive, he refused to ask a sign; but God saw fit to give him one of unerring import: "Behold," said he, "a virgin shall conceive, and bear a son, and shall call his name Immanuel" (Isa. vii. 14; Matt. i. 23; Luke i. 31-35). Some have understood this remarkable prophecy to mean that, notwithstanding the extraordinary conception and birth of the promised child, he shall eat butter and honey as other children do, and, like them, shall gradually advance from one degree of knowledge to another; but before he shall have attained that measure of discrimination which would enable him to choose between good and evil, the land of the Israelite and the Syrian, who cause your distress and perplexity, shall be forsaken of both her kings. Again, various opinions exist as to the child to which allusion is made in Isa. vii. 16; some supposing that it denotes the boy whom the prophet took with him; and others, with greater probability, suppose that it refers to the child Jesus, as in verse 14; and that the meaning is, that in less time than would be required, after the birth of the promised Immanuel, for him to attain to the capacity of distinguishing good from evil (that is, within the space of two or three years), the enemies of Judah should perish. We know that, within three or four years after the prophecy was uttered, the kings of both Israel and Syria were destroyed (2 Ki. xv. 30; xvi. 9). This was probably the primary accomplishment of the prophecy, but it received its far more striking and literal fulfilment in the birth of Immanuel; for Herod the Great was the last who could be called the king either of Judah or Israel, and though he lived till Immanuel was born, he died while he was yet an infant; Early in his reign (probably the second year) and then, Shiloh being come, the sceptre dethe kings of Syria and Israel, who, just at the parted finally from Judah, as it had long before close of Jotham's reign and life, had confeder-departed from Israel (Gen. xlix. 10). AHAVA (Ezra viii. 15)-a river in Chaldea, where Ezra assembled the captives who were returning to Judea, and where he proclaimed a fast, and solemnly asked for divine assistance and protection on their journey. Its precise situation is not known. AHAZ-possessor (2 Chr. xxviii. 1)-was the son of Jotham, and at the age of twenty succeeded him as king of Judah. Ahaz gave himself up to gross idolatry, and even sacrificed his own children to the gods of the heathen. This course of wickedness brought upon him and upon his kingdom severe judgments. Ahaz at last abandoned himself to the most desperate iniquity, and the kingdom of Judah was brought low and made waste because of his great sin. him. Though Ahaz and his kingdom were thus | person that he should not recover; and he soon saved from the hands of the Syrians and after died, and Jehoram his brother succeeded Israelites, he had warning of the terrible judgments which were in store for him because of 2. (2 Kings viii. 25) Called also AZARIAH his idolatry; but neither mercy nor judgment (2 Chr. xxii. 6)-was a son of Jehoram and could divert him from the wicked purposes of Athaliah, and at the age of twenty-two suchis heart. He sent ambassadors to Tiglath-ceeded his father as king of Judah; though in pileser, king of Assyria, and made him a mag-2 Chr. xxii. 2 it is said he was forty-two years nificent present of all the gold and silver of the temple, and besought his assistance against the Syrians. In compliance with his wishes, the king of Assyria besieged Damascus, took it, and slew the king. Ahaz went thither to congratulate Tiglath-pileser on his victory, and there he saw an altar, the fashion of which particularly pleased him, and he ordered one to be made, and put up in the stead of God's altar which he removed into an obscure place. Here he sacrificed to the gods of Damascus, saying, "Because the gods of the kings of Syria help them, therefore will I sacrifice to them that they may help me; but they were the ruin of him and of all Israel," says the sacred historian. So greedy was this abandoned man to commit iniquity, that he wantonly mutilated and abused the furniture of the temple, broke the vessels in pieces, made him altars in every corner of Jerusalem and on the house-tops, for the worship of the stars. He seemed resolved to show how utterly reckless he was of the consequences of sin. But his impious career was cut short, for he was taken away in his iniquity at the early age of thirty-six, and was succeeded by his son Hezekiah (2 Chr. xviii. 27). Though he was buried in the city of Jerusalem, his body was not admitted to the sepulchres of the kings, but was treated with ignominy, as were the bodies of Jehoram and Joash, according to Chronicles. (See TIGLATH-PILESER.) AHAZIAH-Jehovah sustains. 1. (1 Ki.xxii. 40) Was the son and successor of Ahab, king of Israel. So wicked was he, that when Jehoshaphat, king of Judah, had joined with him to build a fleet at Ezion-geber for the Tarshish trade, God sent his prophet to tell him that, because of his alliance with Ahaziah, even in this secular enterprise, his fleet should be destroyed; and the ships were accordingly shattered to pieces by the winds. Ahaziah was severely injured by a fall from an upper gallery in his house at Samaria, and he sent to an idol-god at Ekron, to inquire if he should recover. His messengers were met by the prophet Elijah, who informed them that Ahaziah's sickness would be fatal. They returned, and made the occurrence known to the king, who, supposing from the description that Elijah was the man they met, forthwith sent an officer and fifty men to seize him. The prophet was sitting on the brow of a hill when the officer approached, and announced the king's summons. At the prayer of Elijah, the officer and his men were instantly consumed by fire from heaven. The same doom came upon a second officer and his party of fifty men. The third officer fell on his knees before Elijah, and besought him to spare his life and the lives of his men. At an intimation from God, Elijah went down with them, and told the king in old when he began to reign, which is an error. His uncle, Joram, the king of Israel, was wounded in a battle at Ramoth-gilead, and was carried to Jezreel to be healed. There Ahaziah visited him; and Jehu, who was left to sustain the siege (and who was in the meantime anointed king over Israel), came down to Jezreel to execute the judgment of the Lord upon Joram, the son of Ahab, and the representative of the house of Ahab. As soon as his approach was announced by the watchman, Joram and Ahaziah went out, each in his chariot, to meet him. And they met in the "portion of Naboth," with which one of Ahab's daring crimes was so closely associated. (See AHAB.) Jehu reminded Joram of the iniquities of his house, and he, suspecting treachery, warned Ahaziah to flee. Jehu then smote Joram (or Jehoram, as he is called, 2 Ki. ix. 24) through the heart with an arrow. He pursued and slew Ahaziah also, though he had strength to reach Megiddo, where he died, and was carried thence to Jerusalem, and buried, from respect to the memory of Jehoshaphat, his ancestor. (See JEHU.) In 2 Chr. xxii. the circumstances of the death of Ahaziah are stated differently; but the variation is not substantial, and does not require a separate discussion. AHIAH. 1. (1 Ki. iv. 3) The son of Shisha, one of Solomon's scribes or secretaries. 2. (1 Sam. xiv. 3, 18) Supposed by some to be the same with Ahimelech (1 Sam. xxi. 1)—–—– was the son of Ahitub, and his successor in the priest's office. (See AHIMELECH and AHITUB.) 3. (1 Chr. viii. 7) A descendant of Benjamin. AHIJAH (1 Ki. xi. 29)—a prophet of God who lived at Shiloh. For the most interesting and important transactions with which Ahijah was connected, see JEROBOAM. He lived to a great age (1 Ki. xiv. 4). AHIKAM (2 Ki. xxii. 12)-a son of Shaphan, and the father of Gedaliah, was one of those whom Josiah sent to Huldah, the prophetess, to inquire of her concerning the book of the law which had been found in the temple. His influence was of great service to the prophet Jeremiah (Jer. xxvi. 24). AHIMAAZ-brother of anger (1 Sam. xiv. 50)-son and successor of Zadok, the priest. During the revolt of Absalom, Zadok and Abiathar stayed in Jerusalem with Hushai, David's friend; while Ahimaaz and another young man (son of Abiathar), whose name was Jonathan, stationed themselves at Enrogel, a short distance from the city; and it was agreed that whatever Hushai should hear respecting Absalom's plans, he should communicate to Zadok and Abiathar, and they to their sons, Ahimaaz and Jonathan, by whom the intelligence should be communicated to David. As soon as Absalom had rejected the counsel of Ahithophel, and adopted that of Hushai, Zadok and Abiathar were promptly informed of it, and directed to send with all possible haste to David. But (perhaps to avoid suspicion) the message was sent by a female. The transaction was seen by a lad, who went immediately and informed Absalom. Ahimaaz and his companion set off at once, however; and when they came to Bahurim, the site of which is now uncertain, they concealed themselves in a well, to escape the observation of their pursuers. The woman of the house near which they were concealed covered the mouth of the well with a blanket, on which she spread corn to dry; and when Absalom's messengers came up in the pursuit, and inquired where they were, she deceived them, and told them that the young men were in great haste, and had passed on. Thus they escaped; and while their pursuers returned to Jerusalem, they hastened to David with their message. At his own urgent request, Ahimaaz was employed to carry the intelligence of Absalom's death to David his father. He outran Cushi, who had been previously despatched on the same errand. Before he had delivered his message, however, Cushi came up, and made known the sad event. (See DAVID.) AHIMELECH-brother of the king (1 Sam. xxi. 1) is supposed by some to be the same with Áhiah; but others suppose Ahiah to have been the son of Ahitub, and his successor in the priesthood, and Ahimelech to have been his brother and successor in the same office. It is immaterial which of these opinions is correct. David, in his flight from Saul, came to Nob, where Ahimelech the priest dwelt. He represented himself to be in great haste on the king's urgent business, and by this means obtained from Ahimelech some of the hallowed bread, and also the sword of Goliath, which was preserved among the sacred things. Doeg, the Edomite, a principal servant of Saul, who happened to be at Nob, and to be a witness of the interview between David and Ahimelech, told Saul of the matter, who immediately summoned Ahimelech and all the priests that were with him (eighty-five persons) into his presence. He charged them with a conspiracy in aiding and abetting his enemy; and they replied by declaring their ignorance of any hostile views, on the part of David, towards Saul or his kingdom. This defence, sufficient as it surely was, availed them nothing, however; and the king commanded his guard to slay them. The guard declining to lay violent hands on the priests of the Lord, the king commanded Doeg to fall upon them. The foreigner did so, and smote them, and also the city of Nob where they dwelt, and all the men, women, and children, as well as all the beasts which were found there. Abiathar, Ahimelech's son, was the only one who escaped, and he fled with an ephod in his hand to David. (See ABIATHAR.) AHINOAM. 1. (1 Sam. xiv. 50) The daughter of Ahimaaz and the wife of Saul. 2 (1 Sam. xxv. 43) A woman of Jezreel and one of David's wives. She was taken captive by the Amalekites in the siege of Ziklag, and afterwards rescued from captivity by David (1 Sam. xxx. 18). AHIO (2 Sam. vi. 3)—a son of Abinadab, who, with his brother Uzzah, was intrusted by David with the transportation of the ark from Kirjath-jearim to Jerusalem. (See Uzzaн). AHITHOPHEL-brother of foolishness-a singular name for a man of such reputed wisdom (2 Sam. xv. 12). A native of Giloh, and the familiar friend, companion, and counsellor of David (1 Chr. xxvii. 33). He was, indeed, one of the most eminent counsellors of his age (2 Sam. xvi. 23). David is supposed to refer to his treachery, and to term him, "my companion," "my guide," and "my familiar friend," in Psalm lv. 12-14. Absalom persuaded him to join in the conspiracy against his father David; but the cunning measures which Ahithophel proposed for the accomplishment of Absalom's ambitious plans were all defeated by the counsel of Hushai. Ahithophel, seeing that the probable issue would be the utter ruin of Absalom and his cause, which would almost necessarily involve his own destruction, returned to Giloh, and deliberately hung himself. AHITUB. 1. (1 Sam. xiv. 3) The son of Phinehas and grandson of Eli. Some suppose that he succeeded Eli in the priesthood. (See AHIMELECH.) 2. The name of Zadok's father (1 Chr. vi. 8). AHOLIAB (Exod. xxxv. 34)-son of Ahisamach, of the tribe of Dan, who, with Bezaleel, was divinely appointed to construct the tabernacle and its furniture. AHOLAH and AHOLIBAH (Ezek. xxiii. 4)-symbolical names for Judah and Samaria, descriptive of the spiritual lewdness of the two countries. The first name means a tent; and the second, my tent in her. God's habitation among them was polluted by their idolatries. AHUZZATH (Gen. xxvi. 26)—a particular friend of Abimelech, king of Gerar, and one of those who attended him when he met Isaac, and made a treaty with him at Beersheba. AI (Josh. vii. 2)-called also Aiath (Isa. x. 28) and Aija (Neh. xi. 31)—was an elevated spot east of Bethel; the scene of Joshua's defeat, and afterwards of his victory, (Josh. viii.) (See JOSHUA.) AIN or EN-a term denoting a fountain, and often used in names of places-as En-gedi, fountain of kids; Enmishpat, fountain of judg ment; Enrogel, fountain of the foot, or fuller's fountain; Ænon, where John baptized, signifies springs of water. (See EN.) AIN (Num. xxxiv. 11)-"Riblah, on the east side of Ain"-one of the north-eastern boundaries. The Septuagint renders, on the east side of the fountain, perhaps the spring of the Orontes. AIN (Josh. xv. 32)-originally a city of the tribe of Judah, but afterwards allotted to the tribe of Simeon (1 Chr. iv. 32), and given to the priests (Josh. xxi. 16). AJAOLN. 1. (Josh. x. 12) A village of Canaan given to the tribe of Dan. In the vicinity of Ajalon is the valley of the same name, memorable for the miracle of Joshua. It is now known by the modern name of Yalo, and lies about fourteen miles from Jerusalem, to the north of the Jaffa road. 2. (Josh. xix. 42) A town in the country of Zebulun, where Elon was buried. Its site is now unknown. AKRABBIM-ascent of (Num. xxxiv. 4)— or Maaleh-Acrabbim (Josh. xv. 3)--was a range of hills on the southern border of Judah towards the Dead Sea. Its name would seem to denote that it was infested with scorpions. ALABASTER (Matt. xxvi. 7)-a stone of which there are several varieties. It is a bright and elegant substance, susceptible of a fine polish, and so easily wrought that it is made into vessels of every form. The druggists in Egypt use it at the present day for the purpose of keeping medicines and perfumes. Theocritus speaks of gilded alabasters of Syriac ointment. The phrase "she brake the box," used Mark xiv. 3, seems to mean only that she opened or unsealed the vessel, as we say familiarly, "to break a bottle," when we mean to open it by drawing the cork. It was the custom in the East then, as it is now all over the world, to seal with wax anything from which it is desirable to keep the air, and this is especially necessary for the preservation of precious perfumes and ointments. The breaking of the wax would be naturally denoted by the expression. ALEXANDER. 1. (Mark xv. 21) The son of Simon the Cyrenian. 2. (Acts iv. 6) A distinguished Jew, who, with others, took part against Peter and John. 3. (Acts xix. 33) A Jew of Ephesus, who took a conspicuous part in the controversy between Pauland the populace of that city, and attempted without success to quell the commotion. 4. A convert and apostate (1 Tim. i. 19, 20; 2 Tim. iv. 14). Perhaps the same with the coppersmith whom Paul rebukes. ALEXANDRIA (Acts xviii. 24; xxvii. 6) -a celebrated city of Egypt, founded by Alexander the Great, about B.C. 332. It was situated on a strip of land on the southern coast of the Mediterranean, and between that and the lake Mareotis, rather south of the present city of the same name. Ancient Alexandria was at one time the centre of scientific knowledge; the rival of Rome in size, and the first commercial city of the earth. Historians tell us that its free population exceeded 300,000, and it had at the same time an equal number of slaves. Its ancient magnificence may be known from the ruins of spacious streets, and the fragments of colonnades, obelisks, and temples. After Alexander's death it became the regal capital of Egypt, and was the residence of the Ptolemies for 292 years. They enriched it with numerous elegant edifices, and furnished it with a library of 700,000 volumes, which was burnt by the Saracens in the seventh century. It was famous also for its lighthouse, built on the island of Pharos. From the days extensive market for grain, the centurion who had charge of Paul on his way as a prisoner to Rome readily "found a ship of Alexandria, laden with corn, sailing into Italy." Some of the persecutors of Stephen were from this city, and so was the eloquent Apollos. Here also lived Clement and Origen, the famous Christian fathers. And here, too, was the Greek or Alexandrian version of the Bible made, usually called the Septuagint. Many Jews lived in Alexandria, having a governor of their own, called the Alabarch, and they had several synagogues. (See SCRIPTURES.) Modern Alexandria is built of the ruins of the ancient city. It is merely the port of Cairo, where vessels touch, and exchanges of merchandise are made. It is 125 miles northwest of Cairo, is the residence of many European merchants and factors, and has a population of about 40,000. ALEXANDRIANS (Acts vi. 9) - Jews from Alexandria who were present at Jerusalem when Stephen preached there, and where they had a synagogue by themselves. Perhaps the Libertines and Cyrenians worshipped with them, or each sect or school might have had separate synagogues. In either case they are properly described as being "certain of the synagogue which is called the synagogue of the Alexandrians," &c. ALGUM. (See ALMUG.) ALIEN (Exod. xviii. 3)-a foreigner or person born in another country, and not having the usual rights and privileges of the citizens of the country in which he lives. The force of the figure, Eph. ii. 12, is sufficiently obvious. ALLEGORY (Gal. iv. 24)- -a figure of speech, nearly resembling the parable or fable, common in the Scriptures and among all oriental nations. It personifies irrational and inanimate objects or moral qualities, and enforces and illustrates truth by their conduct or by a supposed conversation between them. Bunyan's Pilgrim's Progress is a beautiful allegory. 66 The clause, Gal. iv. 24, in which the word allegory" occurs, should be rendered "which things are allegorized." Certain events in the history of Isaac and Ishmael are adduced as foreshadowing important truths, which the reader of the simple narrative might not easily discover. But the assertion that a portion of early history is allegorized is very different from saying that it is an allegory. ALLELUIA (Rev. xix. 1), or HALLELUJAH-a Hebrew word signifying Praise ye the Lord. It was a common exclamation of joy and praise in the Jewish worship, and begins and concludes several of the psalms, as cvi, cxi., cxiii., exvii., and cxxxv. ALL-TO (Judg. ix. 53)—“And all to break his skull." The words "all to" do not mean "and all for the purpose of" breaking. All-to is an old English word, and signifies "thoroughly, "and completely broke his skull." ALMOND (Gen. xliii. 11)—a well-known fruit, and among the best that Canaan produced. The leaves and blossoms of the almond tree resemble those of the peach tree, and it is remarkable for its early maturity. It flowers in January and gives its fruit in April. The fruit is enclosed in a tough shell, and this again within a horny husk, which opens of itself when the fruit is ripe. It is cultivated with great care at the present day in England for its early and beautiful flowers, and in the south of Europe for exportation. The tree blossoms on the bare branches, and hence the striking allusion of the poet : "The hope, in dreams of a happier hour, The original word from which almond is derived, means to make haste, or awake early, denoting its hasty growth and early maturity. Hence the allusion in Jer. i. 12, is to the haste with which God would send his judgments, or the vigilance with which he watched over his word to fulfil it. So the chiefs of the tribes had almond rods, emblematical of the vigilance which became them as the leaders of God's chosen people (Num. xvii. 6-8). In Eccl. xii. 5 allusion may be made to the white silvery hair which, ere one is well aware, covers the head in old age, and which, if found in the way of righteousness, is a crown of glory. Others, however, render the clause, " and the almond shall be despised," that is, by the old man who is toothless. ALMS, ALMS-DEEDS (Matt. vi. 1; Acts ix. 36) deeds of charity, or (Luke xi. 41) the thing given in charity. The giving of alms is an important duty enjoined by the Scriptures, and the manner of it is prescribed (see Acts x. 2-4, and the passages already cited). The regulations of the Mosaic law in reference to the poor were very judicious, considerate, and kind. Ample provision was made for the unfortunate by a variety of statutes. Yet, in consequence of national degeneracy, we find that begging was a common practice in the time of our Lord. Alms-giving, therefore, became a necessary duty. (See POOR.) ALMUG TREES (1 Ki. x. 11), or ALGUM TREES (2 Chr. ii. 8)-one of the kinds of timber which Solomon ordered from Tyre for the building of the temple. Jewish historians describe it as a fine white, glossy wood, and used for musical instruments, and the ornamental work of the temple. Dr. Shaw supposes it to have been the cypress, which is still used for harpsichords and other stringed instruments. Kimchi supposed it to be Brazil wood; and Maria Callcott (Scripture Herbal) identifies it with thyine wood. The Vulgate has thyina. But there seems little doubt that it was the far-famed sandal wood of the East, so highly prized for its fineness, fragrance, durability, and the beautiful polish which it takes. ALOES (Song iv. 14). One species is a plant with broad thick prickly leaves. The juice of this plant, when boiled, produces the medicinal article called aloes; and it is said to have been used in embalm ing (John xix. 39). The Cape of Good Hope and the islands of Sumatra and Ceylon furnish many varieties. Lign-aloe, or Aloe, was a different plant from the preceding, and was otherwise named agallochum (Num. xxiv. 6). The smell of it is very fragrant, and the wood of some species is worth more than its weight in gold. Besides its use as a strong perfume, it was employed for fine cabinet and ornamental work. Perhaps, after all, one kind of aloe, or the agallochum, is referred to in Scripture. ALPHA (Rev. i. 8; xxi. 6; xxii. 13)—the name of the first letter of the Greek alphabet. "I am Alpha and Omega, the beginning and the end, the first and the last," is the expressive language employed by our Saviour in reference to himself. The phrase among the Jews to denote from first to last was, "from Aleph to Tau," which are the names of the first and last letters of the Hebrew alphabet. The expressions in the passages cited denote the eternity and perfection of the Being to whom they are applied; and their force will appear by comparing them with Isa. xli. 4; xliv. 6; xlviii. 12. ALPHEUS. 1. (Matt. x. 3; Mark iii. 18; Luke vi. 15; Acts i. 13) The father of the apostle James. 2. (Mark ii. 14) The father of |