Morrish Bible Dictionary
– Extracts: Part 2 of 5

This word is principally applied to the act of bringing things into existence that did not exist before. This is expressed in Heb. 11: 3: "things which are seen were not made of things which do appear." It is also applied to making new things out of material already in existence, thus, though man was 'made' of the dust of the ground, Gen. 2: 7, he is also said to have been created, the same Hebrew word, bara, being used in Gen. 1: 1 for the creation of the world, that is used in Gen. 5: 1, 2, for the creation of man. The passage in Heb. 11 is important, because as men have no idea how anything can be brought into existence from nothing, they have talked of 'the eternity of matter;' the passage says it is 'by faith we understand' that the worlds were made by the word of God, so that seen things were not made of what is apparent.

The discoveries made by geologists of the various strata of the earth, the fossils found therein, together with the time that would necessarily be required for the formation of those strata, raised a cry that scripture must be incorrect in saying all was done in seven days. This led Christians to compare these works of God in creation with His words in scripture; and the principal question resolved itself into this: where in scripture could be found the many thousands of years which were apparently needed under ordinary circumstances for the formation of the strata? Putting aside the theories of the geologists, the facts are undeniable. There are the various beds of different substances in layers, which any one can see for themselves.

There are two ways in which Christians who have studied the subject hold that all difficulties are overcome.

1. That a long gap, of as many thousands of years as were necessary for the formation of the earth's crust, may be placed between verses 1 and 2 of Gen. 1. That Gen. 1: 1 refers to the original creation of the heaven and earth out of nothing; that the different beds were formed with the varying objects that are found therein as fossils, occupying a very long period. Then in Gen. 1: 2 another condition is found: the earth by some means had become without form and void.* It was then ordered in view of the creation of man; and the various things were arranged and formed in the six days as detailed in Gen. 1, as they are now found in and on the earth.

* Some suppose this to have been the work of Satan.

The principal objection to this is, that though there had been upheavals, depressions, earthquakes, sudden deaths, as evidenced by the contortions of fishes, in some of the early strata, there is no appearance after the various beds had been formed of what would answer to Gen. 1: 2, which says "the earth was without form and void."

2. The other theory is that Gen. 1: 1 and Gen. 1: 2 refer to the formation of the earth as matter, or that Gen. 1: 1 refers to the creation of the earth, and that Gen. 1: 2 refers to its being disordered by some means, as in the above theory, but that the various beds were formed with the fossils found therein during the six days recorded in Gen. 1; and that the days were of any needed indefinite length. It has been shown that the first things named as on the earth were grass and herbs, and these are always found in the lowest beds; and the other things created are found exactly in the same order upwards from the lowest, until man appears. These, in short, form three divisions: plants in the lowest beds; reptiles in the middle; mammals in the highest, with man the most recent. It is also asserted that no break has been discovered, as would be the case if after the beds had been formed destruction had come in, and an entirely new work of creation had begun again in what is recorded in Gen. 1. Many of the existing species are contemporaneous with those that we know have ceased to exist. It is maintained that the term 'day' is often used for indefinite periods of time in scripture, and therefore may be so in Gen. 1; that they refer to God's days, and not to natural days, seeing that 'the evening and the morning' are spoken of before the sun, which naturally causes the evening and morning. Also that it is not consistent to hold that God's rest on the seventh day only alluded to 24 hours.† It is true that the introduction of sin marred God's rest; but this is not there contemplated.

† It is asserted that long before any question of geology arose there were some among the Jews, as Josephus and Philo, and some among the Christians, as Whiston, Des Cartes, and De Luc, who believed that the 'days' of Gen. 1 were long periods. — 'Creation,' Kitto's Cyclopaedia.

To this theory it is objected that the words 'the evening and the morning' are too definite a description of the meaning of the word 'day' to allow the idea of indefinite periods. It is also held that Isa. 45: 18 (translating the passage "He created it not without form, he formed it to be inhabited") proves that God did not create the world in the first instance "without form and void." The word 'created' here is the same as in Gen. 1: 1; and the words 'in vain' in the A.V. are the same as 'without form' in Gen. 1: 2. As to the correspondence in the order of created things it may be admitted that if the long periods come in between Gen. 1: 1 and 2, the after order in the six days' creation is exactly the same — God working, in the same order on the large scale (ages), and on the smaller (six days' work).

Either of these theories sufficiently meets the supposed difficulty, and shows that God in His works does not clash with God in His word, though His word was never intended to teach science.

In the creation we read that of every living thing each was made 'after his kind;' man was entirely separated from all others by God forming him in His own image and likeness, and breathing into his nostrils the breath of life, thus leaving no room for the modern theory of evolution. God, who knew perfectly everything which He had created, declared it to be as it left His hands very good; and the more His works are examined the more perfection is discovered in every minute detail both as to plan and purpose, suiting everything for the place which each and every one is intended to fill. Sin has come in and spoiled God's fair creation, but man, who has been the occasion of it, dares to ignore God, or to blame Him for the pains and penalties attached to fallen humanity. Man everywhere endorses Adam's sin by his own individual sins.

Dispensation, oikonomia. This is literally 'administration of a house,' an 'economy,' and hence an ordered dealing with men by God in the varied administration of his ways at different times. In reviewing God's administrations with man, we may notice the state of innocence in Eden, though it hardly partook of the character of a dispensation. One law was given to Adam and Eve, and obedience was required, the penalty being announced if they failed.

This was followed by the lengthy period of nearly 1600 years till the flood — a time of no ordered dealing of God with men, during which men corrupted their way, and the earth was filled with violence. Then the world was 'spoken to' by God in the person of Noah, who was 'a preacher of righteousness;' and their repentance was waited for in long-suffering mercy while the ark was preparing. 1 Peter 3: 20; 2 Peter 2: 5. They repented not and the old world was destroyed. In the post-diluvian world government of man by his fellow was established by God, while a knowledge of God, as a God who judged evil, was spread abroad by the descendants of Noah; traditions of the Flood being found all over the earth. This was an additional testimony for God. Then followed the division of the earth into various nations and tribes, according to their families and tongues. Among these ignorance of God prevailed in spite of the testimony of God's power and divinity, and the admonition of conscience spoken of in Rom. 1, 2.

About 360 years after the deluge the Patriarchal Age was begun by the call of Abraham, a new and sovereign dealing of God; but this was confined to Abraham and his descendants.

The Dispensation of the Law followed, strictly the first publicly ordered system of God's dealing with men, and administered by angels. The oracles of God were given to a nation, the only nation in all the earth that God had known in this way. Amos 3: 2. It was the dispensation of 'Do this, and live and be blessed; disobey, and be cursed.' This dispensation had three phases:

1. About 400 years under the Judges, when God would have been their king, but during which time every one did that which was right in his own eyes.

2. 500 years as a kingdom under royalty.

3. 600 years from the captivity to the coming of Christ. Connected with this was prophetic testimony: the law and the prophets were until John. Luke 16: 16.

During this 'Dispensation of Law' the Times of the Gentiles commenced in the political supremacy of Nebuchadnezzar, the head of gold and king of kings. Dan. 51: 37, 38. They still run their course, and will continue until the Lord Jesus commences His reign.

2. The Dispensation of Grace and Truth commenced, after the preaching of John, by the advent of Christ. During this economy the gospel is preached to every creature under heaven, and the calling out of the Church takes place, extending as a parenthesis, from the day of Pentecost to the rapture of the saints. Acts 2: 1-4; 1 Thess. 4: 13-18. Paul had a special 'dispensation' committed to him by God, both as to the gospel and to fulfil the word of God by the doctrine of the church as the body of Christ. 1 Cor. 9: 17; Eph. 3: 2, 3; Col. 1: 25, 26.

3. The Dispensation of the Reign of Christ over the earth during the millennium. It is also called 'the dispensation of the fulness of times.' Eph. 1: 10; Rev. 20: 1-6. See MILLENNIUM.

Under these varied administrations the goodness and faithfulness of God shine out, and the failure of man is everywhere made manifest.

Name given to Esau because he craved the red pottage of Jacob, Edom signifying red, Gen. 25: 30; Gen. 36: 1, 8, 19; but the name is more usually given to his tribe and the territory they possessed. This extended from the land of Moab, southward to the Gulf of Akaba, in length about 100 miles, from about 29 30' to 31 N, and about 35 30' E. It is a remarkably mountainous district with lofty peaks and deep glens, but also with very productive plains. It had been called mount Seir. Gen. 36: 8. Some of the rocks were so precipitous that Amaziah killed 10,000 of the children of Seir (Edomites) by casting them down from the rocks, whereby they were dashed to pieces. 2 Chr. 25: 11. Bozrah and Sela, or Selah, were its chief cities.

When Israel was approaching the land of Palestine, Moses appealed to Edom to let them pass through their country, but they refused. The Israelites therefore returned south by way of the Red Sea (Gulf of Akaba) in order to compass the land of Edom, and then kept to the east of Edom until they reached the land of Moab. Num. 21: 4.

Edom is constantly referred to in the prophets as having had relations with Israel, and is judged because of its perpetual hatred against them. Ezek. 35: 5. God at one time stirred up the king of Edom to punish Israel (1 Kings 11: 14), and then again strengthened Israel to punish Edom. 2 Chr. 25: 10, 11. Some of the prophecies however extend to the future. Edom took pleasure in the punishment of Judah when judgement was falling upon it. Of Jerusalem they said, "Rase it, rase it, even to the foundation thereof," Ps. 137: 7, evincing, as also do other passages, the hatred and jealousy of the descendants of Esau.

Many prophecies speak of its punishment. When the king of the north in a future day invades Palestine and overthrows countries as far as Egypt, "Edom, and Moab, and the chief of the children of Ammon" will escape, being reserved to be subdued by Israel. Dan. 11: 41; Isa. 11: 13, 14; Oba 18, 19. It is from 'Edom' that the Lord Jesus is represented as coming 'with dyed garments' because of His having executed judgements. Isa. 63: 1. Its destruction will be complete. Oba. 10.

During the captivity the Edomites extended their dominion in the West and possessed Hebron; and some 300 years B.C. the Nabatheans took Petra (which is supposed to be the same as Sela, q.v.), and established themselves in the district. They settled down and engaged in commerce, and formed the kingdom called by Roman writers Arabia Petraea. Under the Maccabees the Edomites in the west were conquered, and Hebron was recovered. After possession by the Romans, under the withering influence of Islamic rule the district came to ruin.

The Greek form of Edom is IDUMEA, which occurs only in Isa. 34: 5, 6; Ezek. 35: 15; Ezek. 36: 5; Mark 3: 8.

In addition to the above remarks on Edom there remain a few things to notice which are said of the people themselves. Isaac said of Esau, "Thy dwelling shall be the fatness of the earth, and of the dew of heaven from above. And by thy sword shalt thou live, and shalt serve thy brother: and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck." Gen. 27: 39, 40. This prediction was fulfilled, for though they were defeated again and again by the kings of Israel, they were at length able to declare their freedom. The fierce way they replied to Moses when he wanted Israel to pass through their border, manifested their disposition. They must have greatly increased, as is shown by the numbers that were slain in some of the wars; and though in the time of David we read of every male in Edom being slain, 1 Kings 11: 15, 16, they again became numerous and were again defeated. In the time of the Maccabees John Hyrcanus compelled the Edomites to be circumcised and to conform to the Jewish laws, or leave the country. They were circumcised, and one of them became procurator Of Judaea — Antipater, the father of HEROD THE GREAT, who was an Edomite, or Idumean, by birth, though nominally a Jew.

In Hebrew Mizraim (though really it is Mitsraim). It is a dual form, signifying 'the two Matsors,' as some think, which represent Lower and Upper Egypt. Egypt is also called THE LAND OF HAM in Ps. 105: 23, 27; Ps. 106: 22; and RAHAB, signifying 'the proud one' in Ps. 87: 4; Ps. 89: 10; Isa. 51: 9. (This name in Hebrew is not the same as Rahab, the harlot, which is really Rachab.) Upper Egypt is called PATHROS, that is, 'land of the south,' Isa. 11: 11. Lower Egypt is MATSOR in Isa. 19: 6; Isa. 37: 25, but translated 'defence' and 'besieged places' in the A.V. Egypt is one of the most ancient and renowned countries, but it is not possible to fix any date to its foundation.

The history of ancient Egypt is usually divided into three parts.

1. The Old Kingdom, from its commencement to the invasion of Egypt by those called Hyksos or Shepherd-kings. This would embrace the first eleven dynasties. In some of these the kings reigned at Memphis, and in others at Thebes, so that it cannot now be ascertained whether some of the dynasties were contemporaneous or not. To the first four dynasties are attributed the building of the great Pyramid and the second and third Pyramids, and also the great Sphinx.

2. The Middle Kingdom commenced with the twelfth dynasty. Some Hyksos had settled in Lower Egypt as early as the sixth dynasty; they extended their power in the fourteenth dynasty, and reigned supreme in the fifteenth, sixteenth, and seventeenth dynasties. These were Semites from Asia. They established themselves in the north of Egypt at Zoan, or Tanis, and Avaris, while Egyptian kings reigned in the south. They are supposed to have held the north for about 500 years, but some judge their sway to have been much shorter.

3. The New Kingdom was inaugurated by the expulsion of the Hyksos in the eighteenth dynasty, when Egypt regained its former power, as we find it spoken of in the O.T.

The first mention of Egypt in scripture is when Abraham went to sojourn there because of the famine. It was turning to the world for help, and it entangled the patriarch in conduct for which he was rebuked by Pharaoh, the prince of the world. Gen. 12: 10-20. This would have been about the time of the twelfth dynasty. About B.C. 1728 Joseph was carried into Egypt and sold to Potiphar: his exaltation followed; the famine commenced, and eventually Jacob and all his family went into Egypt. See JOSEPH. At length a king arose who knew not Joseph, doubtless at the commencement of a new dynasty, and the children of Israel were reduced to slavery. Moses was sent of God to deliver Israel, and the plagues followed. See PLAGUES OF EGYPT. On the death of the firstborn of the Egyptians, Israel left Egypt. See ISRAEL IN EGYPT and the EXODUS.

Very interesting questions arise — which of the kings of Egypt was it who promoted Joseph? which king was it that did not know Joseph? and which king reigned at the time of the Plagues and the Exodus? The result more generally arrived at is that the Pharaoh who promoted Joseph was one of the Hyksos (who being of Semitic origin, were more favourable to strangers than were the native Egyptians), and was probably APEPA or APEPI II, the last of those kings. It was to the Egyptians that shepherds were an abomination, as scripture says, which may not have applied to the Hyksos (which signifies 'shepherds' and agrees with their being called shepherd-kings), and this may account, under the control of God, for 'the best of the land' being given to the Israelites.

The Pharaoh of the oppression has been thought to be RAMESES II of the nineteenth dynasty, and the Pharaoh of the Exodus to be MENEPHTHAH his son. The latter had one son, SETI II, who must have been slain in the last plague on Egypt, if his father was the Pharaoh of the Exodus. The monuments record the death of the son, and the mummy of the father has not been found, but he is spoken of as living and reigning after the death of his son. This would not agree with his perishing in the Red Sea. Scripture does not state positively that he fell under that judgement, but it does say that God "overthrew Pharaoh and his host in the Red Sea." Ps. 136: 15. God also instructed Moses to say to Pharaoh, "Thou shalt be cut off from the earth. And in very deed for this cause have I raised thee up, for to show in thee my power." Ex. 9: 15. Menephthah has been described as "weak, irresolute, and wanting in physical courage," and it is thought he would never have ventured into the Red Sea. The monuments depict him as "one whose mind was turned almost exclusively towards sorcery and magic." It is no wonder therefore that he was so slow to learn the power of Jehovah. As scripture does not give the names of the Pharaohs in the Pentateuch, there is really no definite link between those mentioned therein and any particular kings as found on the monuments. Some Egyptologers consider other kings more probable than the above, placing the time of Joseph before the period of the Hyksos, while others place it after their exit.

After the Exodus scripture is silent as to Egypt for about 500 years, until the days of Solomon. The Tell Amarna Tablets (to be spoken of presently) reveal that Canaan was subject to Egypt before the Israelites entered the land. Pinetem 2, of the twenty-first dynasty, is supposed to be the Pharaoh who was allied to Solomon.

The first Pharaoh mentioned by name is SHISHAK: he has been identified with Shashank I. first king of the twenty-second dynasty, who held his court at Bubastis. He gave shelter to Jeroboam when he fled from Solomon, and after Solomon's death he invaded Judaea with 1200 chariots, 60,000 horsemen, and people without number. He took the walled cities, and pillaged Jerusalem and the temple: "he took all: he carried away also the shields of gold which Solomon had made." 1 Kings 11: 40; 1 Kings 14: 25, 26; 2 Chr. 12: 2-9. It is painfully interesting to find, among the recorded victories of Shishak on the temple at Karnak, a figure with his arms tied behind, representing Judah as a captive The inscription reads JUDAH MELCHI, kingdom of Judah.

The next person mentioned is ZERAH the Ethiopian, who brought an army of 1,000,000 and 300 chariots against Asa the king of Judah. Asa piously called to the Lord for help, and declared his rest was on Him. God answered his faith, and the Egyptian hosts were overcome, and Judah took 'very much spoil.' 2 Chr. 14: 9-13. It will be noticed that scripture does not say that Zerah was a Pharaoh. He is supposed to have been the general of Osorkon 2. the fourth king of the twenty-second dynasty.

The twenty-fifth dynasty was a foreign one, of Ethiopians who reigned in Nubia. Its first king, named Shabaka, or Sabaco, was the So of scripture. Hoshea, king of Israel, attempted an alliance with this king that he might be delivered from his allegiance to Assyria. He made presents to Egypt; but the scheme was not carried out. It led to the capture of Samaria and the captivity of the ten tribes. 2 Kings 17: 4.

Another king of this dynasty was Tirhakah or Taharka (the Tehrak of the monuments) who came into collision with Assyria in the 14th year of Hezekiah. Sennacherib was attacking Libnah when he heard that the king of Ethiopia had come out to fight against him. Sennacherib sent a second threatening letter to Hezekiah; but God miraculously destroyed his army in the night. Tirhakah was afterwards defeated by Sennacherib and again at the conquest of Egypt by Esar-haddon. 2 Kings 19: 9; Isa. 37: 9.

Egypt recovered this shock under Psammetichus I of Sais (twenty-sixth dynasty), and in the days of Josiah, PHARAOH-NECHO, anxious to rival the glories of the eighteenth and nineteenth dynasties, set out to attack the king of Assyria and to recover the long-lost sway of Egypt over Syria. Josiah opposed Necho, but was slain at Megiddo. Necho carrying all before him proceeded as far as Carchemish on the Euphrates, and on returning to Jerusalem he deposed Jehoahaz and carried him to Egypt (where he died), and set up his brother Eliakim in his stead, calling him Jehoiakim. The tribute was to be one hundred talents of silver and a talent of gold. 2 Kings 23: 29-34; 2 Chr. 35: 20-24; Jer. 26: 20-23. By Necho being able to attack the king of Assyria, in so distant a place as Carchemish shows the strength of Egypt at that time, but the power of Babylon was increasing, and after three years Nebuchadnezzar defeated the army of Necho at Carchemish, and recovered every place from the river of Egypt to the Euphrates; and "the king of Egypt came not again any more out of his land." 2 Kings 24: 7; Jer. 46: 2-12. The Necho of scripture is Nekau on the monuments, a king of the twenty-sixth dynasty.

The Greek writers and the Egyptian monuments mention Psamatik 2 as the next king to Necho, and then Apries (Uahabra on the monuments, the letter U being equivalent to the aspirate), the HOPHRA of scripture. Zedekiah had been made governor of Jerusalem by Nebuchadnezzar, but he revolted and formed an alliance with Hophra. Ezek. 17: 15-17. When the Chaldeans besieged Jerusalem Hophra, true to his word, entered Palestine. Nebuchadnezzar raised the siege, attacked and defeated him, and then returned and re-established the siege of Jerusalem. He took the city and burned it with fire. Jer. 37: 5-11.

Hophra was filled with pride, and it is recorded that he said not even a god could overthrow him. Such arrogance could not go unpunished. Ezekiel was at Babylon: and in his prophecy (Ezek. 29: 1-16) he foretells the humbling of Egypt and their king, "the great dragon that lieth in the midst of his rivers." Egypt should be made desolate from Migdol to Syene (margin), even to the border of Ethiopia (from the north to the south) 'forty years.' Abdallatif, an Arab writer, says that Nebuchadnezzar ravaged Egypt and ruined all the country for giving an asylum to the Jews who fled from him, and that it remained in desolation forty years. Other prophecies followed against Egypt. Ezek. 30, Ezek. 31, Ezek. 32 and in Jer. 44: 30 Hophra is mentioned. God delivered him into the hands of those 'that sought his life,' which were some of his own people.

When Nebuchadnezzar had destroyed Jerusalem, he left some Jews in the land under Gedaliah the Governor; but Gedaliah being slain, they fled into Egypt, taking Jeremiah with them, to Tahpanhes. Jer. 43: 5-7. He there uttered prophesies against Egypt, Isa. 43 and Isa. 44. The series of prophecies give an approximate date for the devastation of Egypt by Nebuchadnezzar. In taking Tyre he had no wages (they carried away their treasures in ships) and he should have Egypt as his reward. Tyre was taken in B.C. 572, and Nebuchadnezzar died B.C. 562, leaving a margin of ten years. Ezek. 29: 17-20.

After Nebuchadnezzar, Egypt became tributary to Cyrus: Cambyses was its first Persian king of the twenty-seventh dynasty. On the passing away of the Persian Empire, Alexander the Great had possession of Egypt and founded Alexandria. On the death of Alexander the Ptolemies reigned over Egypt for about 300 years. Some of the doings of the Ptolemies were prophesied of in Dan. 11. See ANTIOCHUS. In B.C. 30 Octavius Caesar entered Egypt, and it became a Roman province. In A.D. 639 Egypt was wrested from the Eastern empire by the Saracens, and was held under the suzerainty of the Turks until the nineteenth century. It is a great kingdom in desolation. Joel 3: 19.

We have seen that at one time Egypt was able to bring a million soldiers into Palestine; and at another to attack Assyria. History also records their having sway over Phoenicia, and carrying on severe wars with the Hittites, with whom they at length made a treaty, which is given in full on the monuments.

Some prophecies have been referred to, and though they apply to events now long since past, they may have a yet future application. For instance, "The Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation, yea, they shall vow a vow unto the Lord and perform it … in that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance." Isa. 19: 21-25: cf. Zeph. 3: 9, 10. Surely these statements apply to a time when God will bring Egypt into blessing. This might not have been expected, seeing that Egypt is a type of the world — the place where nature gratifies its lusts, and out of which the Christian is brought — but in the millennium the earth will be brought into blessing, and then no nation will be blessed except as they own Jehovah and His King who will reign over all the earth. Then "Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God." Ps. 68: 31.

Egypt too, it must be remembered, was the place of sojourn of God's favoured people Israel. It was a king of Egypt who caused to be translated the Old Testament into Greek, the LXX, quoted by the Lord Himself when on earth; and it was to Egypt that Joseph fled with the young child and His mother from the wrath of Herod. Egypt was a broken reed on which the Israelites rested: it oppressed them and even attacked and pillaged Jerusalem. But it has been punished and remains desolate to this day; and further, as the kingdom of the South it will yet be dealt with: cf. Dan. 11: 42, 43. Afterwards God will also heal and bring it into blessing: in grace He says "Blessed be Egypt my People."

THE TELL AMARNA TABLETS. Comparatively lately a number of clay tablets have been discovered in Upper Egypt. Many of them are despatches from persons in authority in Palestine to the kings of Egypt, showing that Egypt had held more or less sway over portions of the land. The inscriptions are in cuneiform characters, but in the Aramaic language, which resembles Assyrian. The writers were Phoenicians, Philistines, and Amorites, but not Hittites, though these are mentioned on the tablets. The date for some of these despatches has been fixed as from about B.C. 1480, and they were addressed to the two Pharaohs known as Amenophis 3 and 4. They show that Egypt had withdrawn its troops from Palestine, and was evidently losing all power in the country, the northern part of which was being invaded by the Hittites. The governors mention this in their despatches, and urge Egypt to send troops to stop the invasion. Some of the tablets are from Southern Palestine, and witness of troubles in that region also. The name Abiri occurs, describing a people invading from the desert: these are supposed to be the Hebrews. It is recorded that they had taken the fortress of Jericho, and were plundering 'all the king's lands.' The translator (Major Conder) believes he has identified the names of three of the kings smitten by Joshua: Adoni-zedec, king of Jerusalem; Japhia, king of Lachish; and Jabin, king of Hazor. Joshua 10: 3; Joshua 11: 1. He also believes that the dates coinciding, with the above-named kings agree with the common chronology of scripture for the book of Joshua. If he is correct in this the Exodus can no longer be placed under the nineteenth dynasty. It may be remarked, however, that not one of the tablets from the South bears any king's name, being merely addressed 'To the King, my Lord,' etc.

A few of the principal Events with their approximate dates are added:

DYNASTIES.
i. — iii. Twenty-six names of kings are given, commencing with Menes, but some are probably mythical.

iv. At Memphis. Khufu or Suphis was the builder of the first great pyramid at Gizeh. Khafra or Shafra built the second, and Menkaura the third.

v. At Elephantine.

vi. At Memphis. Some 'shepherd-kings' invaded Lower Egypt.

vii.- x. Dynasties were contemporaneous: a period of confusion.

xi. At Thebes. Title claimed over all Egypt by Antef or Nentef.

xii. At Thebes. Amenemhat I, or Ameres, conquered Nubia (Cush). Amenemhat 3 constructed the lake Moeris, and the Labyrinth, supposed to be a national meeting place. Abraham's sojourn in Egypt was possibly in this dynasty.

xiii. At Thebes. Troublous times.

xiv. At Xois. The power of the Hyksos extends.

xv. {Hyksos kings. Apepa II supposed to be the king who exalted
xvi. {Joseph. The Israelites enter Egypt about B.C. 1706.

xvii. Vassal kings under Hyksos rule, reigned at Thebes.

xviii. At Thebes. The Hyksos driven out of Egypt. Thothmes I carried his arms into Asia. Thothmes III, the greatest warrior king; built the grand temple of Ammon at Thebes. Amenhotep, or Amenophis III erected the twin Colossi of himself at Thebes.

xix. At Thebes. Seti I or Sethos, erected the great Hall at Karnak. Rameses II attacked the Hittites on the north, but concluded an alliance. Judged to be the king who oppressed Israel, and Menephthah to be the Pharaoh of the Exodus. (B.C 1491.) His son (Seti-Menephthah) died when young (perhaps at the Passover). A period of anarchy ensued

xx. At Thebes. Eleven kings named Rameses: they became idle and effeminate, until the priests seized the throne.

xxi. At Tanis. Priest-kings. Pinetem II is supposed to be the Pharaoh allied to Solomon. (About B.C. 1014.)

xxii. At Bubastis. Shashank or Shishak, the ally of Jeroboam of Israel, was conqueror of Rehoboam of Judah. (B.C. 971.) Osorkon I and Thekeleth I succeeded. Osorkon II sent Zerah his general against Asa king of Judah. (B.C. 941.)

xxiii. At Tanis. Two kings reigned, contemporaneous with dynasty twenty-two.

xxiv. At Sais. Contemporaneous with dynasty twenty-five.

xxv. In Nubia. Ethiopian kings. Shabaka, or Sabaco, the So who was allied with Hoshea of Samaria, was defeated by Sargon of Assyria. (B.C. 720.) Shabataka, defeated by Sennacherib. Taharka, or Tehrak, conquered by Esarhaddon. Thebes destroyed by the Assyrians. (B.C. 666.) Egypt became a province of Assyria.

xxvi. At Sais. Period of Greek influence in Egypt. Psamatik I. Or Psammetichus I: threw off the yoke of Assyria and ruled all Egypt. Nekau, or Necho, killed Josiah at Megiddo (B.C. 610) on his way to attack the Assyrians at Carchemish. Afterwards he was defeated by Nebuchadnezzar at the same place. (B.C. 606.) Hophra, or Apries, ally of Zedekiah, was conquered by Nebuchadnezzar (B.C. 581), who afterwards ravaged Egypt as far as Elephantine. Apries was put to death, and Amasis reigned as tributary to Babylon. (B.C. 571.) In after years Amasis became ally of Croesus of Lydia against Cyrus the Persian. Psamatik III was conquered by Cambyses, and Egypt became a province of the Persian empire. (B.C. 526.)

xxvii. The kings of Persia were the kings of Egypt. (B.C. 526 - 487.)

xxviii. {Native kings reigned without being subdued by Persia, until
xxx. {to Artaxerxes III. (Ochus), when Egypt was again defeated. (B.C. 350.)

On the Persian Empire being conquered by Alexander the Great, Egypt also became a part of the Grecian empire. (B.C. 332.)

On the death of Alexander, Egypt was ruled by the Ptolemies. (B.C. 323.) See ANTIOCHUS.

Egypt became a Roman province. (B.C. 30.)

Egypt was wrested from the Eastern Empire by the Saracens. (A.D. 639.)

The conformation of Egypt is peculiar. The Nile forms at the Mediterranean what is called the Delta (from the Greek letter ? inverted); it had formerly seven mouths, Isa. 11: 15, but now there are only two branches. On each side of the valley in which the river runs is a range of hills, outside of which is mostly desert. The Nile valley is rarely more than twelve miles wide. The Delta and the valley are very productive. As to rain the country differs materially from Palestine, which "drinketh water of the rain of heaven;" for in Egypt, except by the sea-coast, it rarely rains, the land being watered from the river, which rises once a year, overflowing its banks in many places, and, as it retires, leaving a rich sediment on the soil. Canals convey the water to more distant parts. The land is watered 'by the foot,' that is, by removing the soil, and letting the water flow.

The Delta, and as far south as Noph (Memphis, 29 51' N), is Lower Egypt: and from Noph southward to the first Cataract (24 N) is Upper Egypt. The emblematic crowns representing the two districts were not the same; but the two were united in one crown when a king reigned over all Egypt. As there were many changes by different dynasties the same boundaries may not always have been preserved. CUSH, or ETHIOPIA, extended much farther south, but is often mentioned in scripture along with Egypt: Ps. 68: 31; Isa. 11: 11; Isa. 20: 4; Isa. 43: 3; Isa. 45: 14; Nahum 3: 9. Ethiopian kings appear to have reigned in Egypt, and are included in their list of kings.

The ancient Egyptians were descendants of Ham, but his descendants were numerous and diverse. As far as the name implies, Egypt naturally associates itself with Mizraim; but it is judged that the Egyptians of the times of the most ancient monuments were of the Circasian type, and apparently descended rather from Cush than from Mizraim. The examination of the mummies of the old empire show that their structure does not agree with that of the Negroes, who were also descendants of Ham. The ancient Egyptians are classed among the white races: the Ethiopians were darker, and those farther south still darker. The Copts in modern Egypt are considered to be the descendants of the ancient race.

It is proved by the monuments that the ancient Egyptians were a highly civilised and educated people from the beginning: they did not rise from some lower scale, as is sought to be taught of man generally in modern days; but, as far as can be discovered, their first great works are among their best. If man has been found brutal and degraded it is because he has fallen from the intelligent condition in which Adam and Eve were created. Before the flood we read that the use of brass, or copper, and iron had been discovered, and there are proofs that many other arts were known in Egypt. The sciences also were cultivated, including Astronomy. The great Hall of columns at Karnak, by Seti 1 (dynasty xix.) is an illustration of the size of their temples.

The Egyptians were also a religious people, and though their religion was, alas, idolatry, yet it was an idolatry far more seemly and moral than that practised by the cultured Greeks and Romans. It was earlier, and hence nearer a source of knowledge of God. Rom. 1: 21. In theory they speak of one god: 'the only living in substance,' and 'the only eternal substance,' and though they speak of two, 'father and son,' as some interpret, yet it did not destroy the unity of their god, 'the one in one.' From this they treated each of his attributes as separate gods; and they had also gods distinct from these. Then they had a number of sacred animals, from the cat to the crocodile, which were said to be symbols of their gods. The bull Apis represented the god Osiris; it was selected with great care, and strictly guarded. It is supposed that it was the remembrance of this Apis that caused the Israelites to choose the form of a calf for their golden idol; and we learn from Ezek. 20: 6-8 that Israel had fallen into idolatry when in Egypt.

The Egyptians believed in a future state. One of their illustrations represents the heart of a deceased person being weighed against a figure of the goddess of truth. Two gods superintend the weighing. On the right is the deceased with uplifted hands, introduced by two goddesses. The ibis-headed god has a tablet in hand, recording the result. Next to him is the god Typhon, as a hippopotamus — the Cerberus of the Greeks — accusing the deceased, and demanding her punishment. Osiris is the presiding judge with his crook and whip. If the trial was satisfactory the soul passed into other scenes; if the reverse it passed into some lower animal. Thus did Satan delude these cultivated descendants of Ham !

Their mode of writing, or rather drawing, their language was by hieroglyphics. Most of the figures represented animals, birds, the human figure, or familiar things, which first represented the objects drawn, to which also ideas and sounds were attached. M. Champollion found in the inscriptions 864 different designs! The three major styles are as follows:

1. Most ancient style. The letters were cut into stone.

2. Hieratic style. As above, but they were written on papyrus by the priests.

3. Enchorial or Demotic style (at a much later period), for popular correspondence.

This term occurs first in Gen. 50: 7, where it applies to the Egyptians of the house of Pharaoh and to the elders of Egypt. In Num. 22: 7 we read also of the elders of Moab and the elders of Midian, so that the term was not confined to Israel. The word is saqen which implies 'aged man;' they were no doubt also men of repute, including heads of houses of each tribe, without having any official place such as was given to the seventy appointed by God to work with Moses: these were chosen from among the elders. Num. 11: 16, 17, 24, 25.

Elders would be found in every city, and could act in all matters of the common weal as the responsible members of the community. They could be called on any emergency. For instance, when a dead man was found in a field, and it was not known who had slain him, the elders of the city to which it was nearest, must assemble, and, with their hands over a heifer, beheaded for the occasion, must solemnly declare that they had no knowledge of the murder. The 'judges ' are here named as distinct from the elders. Deut. 21: 1-9. In any ratification as to the redemption of an inheritance the elders were called together to be witnesses. Ruth 4: 1-12. The elders being heads of houses and related by blood to the people, Israel must have been in a dire condition when the elders were not honoured. Lam. 4: 16; Lam. 5: 12.

In the N.T. the elders of Israel are often referred to and their traditions spoken of. Mark 7: 3, 5. Such took a prominent part in the condemnation of the Lord, and are mentioned as distinct from the Sanhedrim. Matt. 26: 59. 'All the elders' in Matt. 27: 1 would include the Sanhedrim: cf. also Acts 6: 12. The elders continued their opposition as long as there was any open testimony in Jerusalem. Acts 4: 23; Acts 24: 1; Acts 25: 15.

ELDER IN THE CHURCH. The word is presbuteros, and signifies 'aged person.' There were elders at Jerusalem, though we do not read of their appointment, Acts 11: 30; Acts 15: 2-23; Acts 21: 18; but the choice of elders in the Gentile assemblies was by apostolic authority, either direct or delegated. Paul and Barnabas chose, or appointed, elders in every city. Acts 14: 23: cf. James 5: 14; 1 Peter 5: 1. Titus was delegated by Paul to establish elders in every city in Crete. Titus 1: 5. In Titus 1: 7 they are called bishops, or overseers; so in Acts 20 Paul called for the elders of Ephesus, to whom he said that the Holy Ghost had made them bishops, or overseers, showing that those appointed as elders and bishops were the same persons. Acts 20: 28. See BISHOP.

It is important to note the distinction between 'gift' and 'office.' The former is direct from the Lord; the latter by human appointment. Gift needed no human authority for its exercise, and was held in immediate responsibility to the Head. Elders were such by apostolic authority, direct or delegated. Their appointment was not to preach or teach (though if they took the lead well, and had the gift of teaching, they were worthy of double honour, 1 John 5: 17), but 'to shepherd' the assembly of God, Acts 20: 28, and to maintain it in order in the locality where they lived. Their authority was over the unbroken local assembly. There can be now no such elders either in the source of their authority, or in the sphere of its exercise.

ELDERS IN HEAVEN. The four and twenty elders seen by John in heaven are frequently referred to in the Revelation. They were seen round about the throne, sitting on thrones (not seats), clothed in white raiment, with crowns of gold on their heads, and they worship God. Rev. 4: 4, 10. In the O.T, when all was in order there were twenty-four courses of the priesthood, each course having an elder as head or chief, 1 Chr. 24: 7-18; and the elders in the Revelation being twenty-four in number may be in allusion to them. The elders in heaven have harps and golden vials full of odours, "which are the prayers of saints," showing that they act as priests, Rev. 5: 8; and in Rev. 5: 9 they celebrate redemption in a song. They are doubtless the redeemed, including both Old and New Testament saints. Rev. 7: 11, 13; Rev. 11: 16; Rev. 14: 3; Rev. 19: 4.

Election, ekloge. 'choice.' Spoken of:

1. the Lord Jesus: "Behold my servant, whom I uphold; mine elect (bachir) in whom my soul delighteth." Isa. 42: 1; 1 Peter 2: 6. He was fore-ordained to be a mercy-seat through faith in His blood. Rom. 3: 25, margin; 1 Peter 1: 20.

2. Cyrus, who was called by God to be His 'shepherd' to work out His will, saying to Jerusalem, "Thou shalt be built; and to the temple, Thy foundation shall be laid." Isa. 44: 28; Isa. 45: 1-4. It was Cyrus who released the captives to go to Jerusalem and rebuild the temple. Ezra 1: 2, 3.

3. When Jacob and Esau were born, Jacob was elected for blessing, and his descendants as the only nation chosen by God for His special favour. Rom. 9: 11-13; Amos 3: 2.

4. When God again restores Israel into blessing it will be a remnant that will be chosen, whom He calls His 'elect.' Isa. 65: 9, 15, 22; Matt. 24: 22, 24, 31; Rom. 11: 28.

5. Elect angels. 1 Tim. 5: 21.

6. Election of persons to eternal life. Rom. 8: 29, 30, 33; Rom. 11: 5, 7; Col. 3: 12; 1 Thess. 1: 4; 2 Tim. 2: 10; Titus 1: 1; 1 Peter 1: 2; 1 Peter 5: 13; 2 Peter 1: 10; 2 John 1, 13.

The reason Christians feel a difficulty as to the doctrine of election to eternal life, is because they do not see the extent of the fall of man, and his utterly lost condition. Were it not for election, and the prevailing grace that follows it, not one would be saved. Christ died for all, and the gospel is proclaimed to all, Rom. 3: 22; Heb. 2: 9; but alas, except for the election and grace of God, none would respond. Luke 14: 18. God must have all the glory.

Another error that has caused a difficulty as to 'election ' is the idea which some maintain that as some are ordained to eternal life, others likewise are fore-ordained by God to perdition, called 'reprobation.' But this is not taught in scripture — God desires that all men should be saved, 1 Tim. 2: 4, and His election to life ensures that some will be. It was not before Esau was born, nor until long after he was dead, that it was said he was hated of God. Malachi 1: 3. Some even judge that it refers, not to Esau personally, but to his descendants after their deeds had been fully manifested. Cf. Oba. 10; Ezek. 35.

Though this word does not occur in the A.V. the duty of excommunicating wicked persons from the fold of Israel, and from the church as the house of God, is plainly taught. Again and again we read in the O.T. that for particular sins "that soul shall be out off from Israel" or "cut off from his people." Ex. 12: 15; Ex. 30: 33, 38; Lev. 7: 20, 21, 25, 27; Num. 9: 13; Ezra 10: 8; etc. How far this was acted upon we do not know. In the N.T. we find the authorities agreeing that if any one confessed that Jesus was the Christ he was to be cut off; and they excommunicated the man that had been born blind because he said that Jesus must be of God. John 9: 34.

In the church we have a case of 'putting away' at Corinth. The assembly were admonished to put away from themselves the wicked person that was among them. 1 Cor. 5: 13. The person was cast out. He was afterwards repentant, and then the Corinthian saints were instructed to forgive him and to receive him again into communion. 2 Cor. 2: 6-11. The necessity of putting away an evil person is apparent; the presence of God, who is holy, demands it, and believers are called to holiness: "the temple of God is holy, which temple ye are." 1 Cor. 3: 17. As to discipline on earth there is a dispensational binding and loosing (cf. Matt. 18: 18), to which the saints are called where it is needful to put away evil from the assembly, but always with the hope that restoration may follow. See DISCIPLINE.

Connected with the case at Corinth there was also mentioned the delivering unto Satan of the guilty person for the destruction of the flesh, but this was the determination of Paul as being there in spirit with them (1 Cor. 5: 4, 5), which seems to stamp it as an apostolic act. Paul individually did the same with Hymenaeus and Alexander. 1 Tim. 1: 20. The positive injunction to the church at Corinth was to put away from among themselves the wicked person. In 3 John we read of Diotrephes who took upon himself to cast some out of the church, which John would not forget when he visited them. As is seen at Corinth, 'putting away' should be an act of the assembly, not of an individual.

koinonia. This in scripture is association, and having things in common. The Lord's table is where the fellowship of Christians is expressed — all there being associated in the fellowship of Christ's death. Being thus associated, proper Christian fellowship is in the light of God fully revealed — the Father and the Son. The apostles specially made known the truth of this fellowship as specially given to know it. 1 John 1: 3. Being brought into such association, it follows that as regards the gospel for the world, the welfare of the saints, and the maintenance of the truth, the believer has the same aims and objects before his soul as the Father and the Lord Jesus Christ have. Out of this flows the fellowship of the saints one with another. Acts 2: 42; 2 Cor. 8: 4: Gal. 2: 9; 1 John 1: 3-7. It is also called the fellowship of the Spirit. 2 Cor. 13: 14; Phil. 2: 1. The converse of this is also true: Christians cannot consistently have any fellowship with that which is evil or which brings dishonour upon the Lord Jesus. Ps. 94: 20; 1 Cor. 10: 20; 2 Cor. 6: 14; Eph. 5: 11.

In some passages the A.V. has the word 'COMMUNION' for the same Greek word , with the same meaning. Thus in 1 Cor. 10: 16, "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" There is an allusion to the peace offering in 1 Cor. 10: 18 to show that those who ate the sacrifice were partakers of, had communion with, the altar; hence to eat things offered to idols would be to have fellowship with demons.

This judgement of God upon the earth, when the whole world had become corrupt before Him, has often been thought to be a subject full of difficulties, the principal of which it may be well to consider. First, as to its extent, was the flood universal? Language can scarcely be more explicit than is the scripture on this point. We read that "all the high hills, that were under the whole heaven, were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered. And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: all in whose nostrils was the breath of life, of all that was in the dry land, died. And every living substance was destroyed … and Noah only remained alive, and they that were with him in the ark." Gen. 7: 19-23. After the flood God said He would not any more smite 'every thing living,' as He had done, Gen. 8: 21; "neither shall there any more be a flood to destroy the earth." Gen. 9: 11: cf. also 2 Peter 2: 5; 2 Peter 3: 6, 7. Words cannot be plainer than the above to signify a universal deluge: the world that then was is distinguished from the earth that now is, and it is easy for faith to accept God's statement. It was a miracle, and it would require as great a miracle to cover all the high hills in one district only, without the water flowing to other parts, as to submerge the whole earth. The quantity of water required to cover the whole earth could easily be formed by God the Creator of all things, and be dispersed into its elements afterwards.

It has often been contended that as man only was the guilty creature, the destruction of all mankind would have entirely met the case. It might have been thus if God had so pleased, but He has taken pains to tell us that all cattle, beasts, and creeping things were destroyed; and we must believe Him. Man was the head of creation, and all was involved in the consequences of his sin, and there must be a new start under the figure of the death and resurrection of Noah in the ark. God commenced a new economy as to the earth, in connection with the sweet savour of Noah's sacrifice. The flood was about 1700 years after the creation of Adam, and it is impossible to say how many millions of people there were on the earth at the time, or how far they had been dispersed.

Another difficulty felt is as to the great number of species being all preserved in the ark, such, it is said, as 1500 mammalia, 6000 species of birds, and some hundreds of thousands of reptiles and insects! It is very probable that at that time a great many of these did not exist. God fore-knew that the flood would sweep away the great bulk of them, and He could have restrained the forming of species, and have kept them to a comparatively few genera. Compare the statement that 'every living creature' was brought to Adam to be named. All the original generic types then existing were gathered into the ark, from which the species, under many varying circumstances, may have greatly increased. This would be from natural causes, as has been known to have been the case, without in anyway agreeing with or falling under the modern theory of evolution. The clean animals were doubtless only four in number: the ox, the sheep, the goat, and the pigeon — those offered in sacrifice; the distinction between clean and unclean animals for food was made long after.

Again it has been asked, How could the animals have been fed for a full year? and what could have prevented the wild animals devouring one another? Scripture does not say how the animals were fed. God may have caused many of them to have slept the greater part of the time, as some do now constantly in the winter. In Paradise the green herb was the food for every beast, every fowl, and every creeping thing, as well as for man, Gen. 1: 29, 30; and they may not have become carnivorous until after the flood, when flesh was given to man to eat. Gen. 9: 3. If, on the other hand, because sin had come in, they had been previously living on one another, God could have altered this while in the ark, as He certainly will do in the millennium. Isa. 11: 6-9; Isa. 65: 25; Ezek. 34: 25. Men, and even professing Christians, scoff at this, because of their knowledge of physiology; but even history proves that carnivorous animals will feed upon vegetation when they cannot get animal food, and vice versa.

By faith Noah prepared the ark. Heb. 11: 7. Everything concerning the flood was arranged by God; Noah had simply to follow out the instructions given. The same faith believes that it was fully carried out as described; and there is no real difficulty in the matter, except by shutting out God, which must not be, for it was His flood, The old world was then destroyed except those in the ark, and they were perfectly safe, for God shut them in. The promise was afterwards given that God would not again destroy the world with a flood; but it is, alas, reserved to be destroyed by fire. 2 Peter 3: 7, 10. This is a prophecy as little believed by many, as was the deluge that was proclaimed by Noah; but which will as certainly come to pass. The details of the deluge are given in full in Gen. 6 - 8. In almost all heathen countries there exist ancient traditions of the flood, though with many variations. The descendants of Noah would carry the record of the solemn judgement wherever they roamed. See ARK.

There are three Hebrew words translated to forgive.

1. kaphar, 'to cover,' Deut. 21: 8; Ps. 78: 38; Jer. 18: 23. It is also translated 'atonement.'

2. nasa, 'to bear,' take away [guilt]: used by Joseph's brethren when they asked him to forgive them, Gen. 50: 17; and used of God as "forgiving iniquity and transgression and sin." Ex. 34: 7; Num. 14: 18; and in describing the blessedness of the man "whose transgression is forgiven, whose sin is covered." Ps. 32: 1.

3. salach, 'to pardon,' used only of the forgiveness that God gives. It is employed for the forgiveness attached to the sacrifices: "it shall be forgiven him." Lev. 4: 20, 26, 31, 35; Lev. 5: 10, 13, 16, 18; etc. It occurs in the prayer of Solomon at the dedication of the temple. 1 Kings 8: 30, 34, 36, 39, 50. Also in Ps. 103: 3; Jer. 31: 34; Jer. 36: 3; Dan. 9: 19.

In the N.T. two words are used: aphesis, from aphiemi, 'to send from, release, remit,' several times translated REMISSION; and karizomai, 'to be gracious, bestow freely, forgive.' Both words are applied to the forgiveness granted by God, as well as that between man and his fellow.

There are two aspects in which forgiveness is brought before us in scripture.

1. The mind and thought of God Himself towards the sinner whom He forgives. On the ground of the sacrifice of Christ, God not only ceases to hold those who have faith in Christ's blood as guilty before Him, but His favour is towards them. "Their sins and iniquities will I remember no more." Heb. 10: 17. Thus all sense of imputation of guilt is gone from the mind of God. "God for Christ's sake hath forgiven you" (exarisuto, graciously forgiven). Eph. 4: 32. So in the O.T., "I will heal their backsliding, I will love them freely." Hosea 14: 4.

2. The guilty one is released, forgiven. "That they may receive forgiveness of sins." Acts 26: 18. "As far as the east is from the west, so far hath he removed our transgressions from us." Ps. 103: 12. "Your sins are forgiven you for his name's sake." 1 John 2: 12. Hence it is true of all Christians, that their sins are forgiven. Another thought is included in the forgiveness of sins, namely, that having redemption by Christ, which brings into a new state, the whole guilty past is forgiven, removed from us, so that there is no hindrance to the enjoyment of that into which redemption brings.

The general principle as to forgiveness is stated in 1 John 1: 9; "If we confess our sins, he is faithful and just to forgive us our sins;" and to this is added, "and to cleanse us from all unrighteousness." This involves honesty of heart, whether in a sinner first coming to God, or in a child who has grieved the heart of the Father by sinning. The two aspects above referred to are here also. The faithfulness and righteousness of God in forgiving, and the cleansing us from all unrighteousness. God is faithful to His own blessed character of grace revealed in His Son, and righteous through the propitiation which He has made.

3. If a Christian is 'put away' from the assembly and is repentant, he is forgiven and restored. 2 Cor. 2: 7, 10. This of course is different from the act of God in forgiving sins, and may be called administrative forgiveness in the church; and if the act of discipline is led of the Spirit, it is ratified in heaven: cf. John 20: 22, 23. This is entirely different from any pretended absolution that may be pronounced over poor deluded unconverted persons.

4. There is also a governmental forgiveness in connection with the government of God here below in time, both on God's part, and toward one another. Isa. 40: 1, 2; Luke 17: 3; James 5: 15, 16; 1 John 5: 16. We are called upon to forgive one another; and if we indulge in a harsh unforgiving spirit, we must not expect our Father to forgive us in His governmental dealings. Matt. 6: 14, 15.

These were the records of generations: 'the genealogy of their generations ' was reckoned. 1 Chr. 5: 7; 1 Chr. 7: 9. Though 'generations' are given from the beginning, we do not read of 'genealogies' until Israel was in the land. It was important then that the genealogies should be preserved, because it was a part of the law that the children of Israel should enjoy every man the inheritance of his fathers. The inheritance must not remove from tribe to tribe. Num. 36: 8, 9. As the priesthood was restricted to the sons of Aaron, it was essential that they should preserve their genealogy. On the return from the exile some were unable to show their descent from Aaron, and they were put out of the priesthood. Ezra 2: 62.

A knowledge of the priestly genealogies extended to the N.T. Zacharias was of the 'course of Abia,' and Elizabeth was 'of the daughters of Aaron.' So also of the tribes and families generally. At the census Joseph and Mary went to Bethlehem, for they were of the lineage of David; Anna was of the tribe of Asher, and Paul of the tribe of Benjamin.

The prophecies, which reveal that in the seed of Abraham should all the nations of the earth be blessed, and that the Messiah was to be of the royal line of David, made it needful that the genealogies of both these lines should be preserved, as we find them given in the N.T. In the future possession of the land there will be the twelve tribes, and some of each of the twelve will be sealed for blessing. Ezek. 48; Rev. 7: 3-8. God, who is guarding them for future events, can also preserve their genealogies.

It is probable that in 1 Tim. 1: 4 and Titus 3: 9 reference is not made to Jewish genealogies, which could not be called 'endless,' nor were they fabulous; but that reference is made to the aeons of the Gnostics which reach back to eternity, three of which were represented to be Christ, the Holy Spirit, and Jesus. Tertullian quoted the above passage in Timothy when confuting the Gnostics.

This is given in Matthew 1 and Luke 3. According to the distinctive character of Matthew in which Christ is emphatically the Messiah and Son of David, the genealogy commences with Abraham; whereas in Luke, in which Christ is displayed as the Son of man, the list is traced up to "Adam who was the son of God." Both lists are the same from Abraham to David; then they differ until they reach Salathiel and Zorobabel, which names are in both lists; and then they again differ. The list in Luke is much fuller, having from David to Joseph forty-one names, where Matthew has only twenty-six. Names are omitted from Matthew, and this enables the whole to be brought into the three divisions of 'fourteen generations.' Ozias is placed as the son of Joram, but on consulting 1 Chr. 3: 11, 12 (where for Ozias is read Azariah, as also in 2 Kings 14: 21), it will be seen that three kings are omitted, Ahaziah, Joash, and Amaziah. Such omissions are found in the genealogies in the O.T. In 2 Chr. 22: 9 Ahaziah is called the son of Jehoshaphat; whereas he was his grandson; and by comparing the generations in 1 Chr. 6: 3-15 with Ezra 7: 1-5 seven names will be found to be omitted in the latter.

It will be noted that in Matthew the word 'begat' is used, whereas in Luke it is more indefinite. Jesus was 'supposed' or 'accounted' to be the son of Joseph, and 'Joseph was of Heli' without the word 'begat.' Again, it should be noted that by a Jewish law if a man died childless, his brother was to raise up seed to the deceased by his widow, so that a son born thus might be called the legal son of the deceased, whereas he would be the actual or lineal son of his father, the brother of the deceased. The list in Matthew is clearly the royal line; between David and Salathiel twelve kings are given, all of whom are omitted from Luke. Being the royal line it must also be the legal line.

There is more difficulty as to the genealogy in Luke: is it the lineal line of Joseph or Mary? Women are never quoted as forming a line of succession, yet Christ is spoken of as the 'seed' of the woman, Gen. 3: 15; 'come of woman,' Gal. 4: 4; 'the seed of Abraham,' Heb. 2: 16; 'the seed of David according to flesh,' Rom. 1: 3; 2 Tim. 2: 8; 'the offspring of David.' Rev. 22: 16. And as the Lord was not really the son of Joseph, these scriptures can only be fulfilled through His mother, who must have been a lineal descendant of David and Abraham. It is better therefore to consider that Luke gives the lineal descent of the Lord through Mary. In accordance with the above it will be seen that Matthew in speaking of the birth of the Lord frequently mentions Joseph, seldom Mary; whereas Luke frequently mentions Mary, but seldom Joseph.

There are eight different words in the Hebrew translated 'glory,' but some occur only once. The principal of them are

1. hod, 'renown, glory,' anything for which a being is admired. It is applied to God, Ps. 148: 13; and to the horse. Job 39: 20.

2. tipharah, tiphereth, 'splendour beauty, glory.' It is applied to God, Isa. 60: 19; to Israel, Isa. 46: 13; the crown that wisdom gives, Prov. 4: 9; the hoary head, Prov. 16: 31, etc.

3. kabod, 'weight, honour, glory' (the word commonly used). It is frequently applied to God, as in 'the God of glory,' Ps. 29: 3; to Jehovah as 'the King of glory,' Ps. 24: 7-9; 'the glory of Jehovah' that appeared on Mount Sinai, and that filled the tabernacle, Ex. 24: 16, 17; Ex. 40: 34, 35, and will fill the future temple, Ezek. 43: 2-5; also the glory pertaining to Israel, and to the Gentiles in the past and the future. 1 Sam. 4: 21, 22; Isa. 66: 12.

In the N.T. the word is doxa, 'esteem, honour, excellency of mind, body,' etc. It is applied to created things, as the sun, moon, and stars, 1 Cor. 15: 41; also to man as the 'glory of God.' 1 Cor. 11: 7. The moral glory of the Lord Jesus Christ shone out in all His pathway on earth. John 1: 14; John 11: 40. He speaks of the glory He had from eternity with the Father, and His acquired glory which He will graciously share with His joint heirs. John 17: 5, 22, 24. Every tongue shall confess His lordship to the glory of God the Father. Phil. 2: 11. His glory will be revealed on earth, and He will be hailed 'King of kings and Lord of lords.' Matt. 25: 31; 1 Peter 4: 13; Rev. 17: 14; Rev. 19: 16. He is 'the Lord of glory.' 1 Cor. 2: 8.

Glory belongs to God: He is the God of glory. Acts 7: 2; 2 Cor 4: 6, 15. In Him all the divine attributes shine in infinite perfection. Christians in acknowledging this, and owning that from Him come all their blessings, joyfully ascribe unto Him "Praise and honour, glory and power, for ever and ever." Rom. 11: 36; Gal. 1: 5; 1 Tim. 1: 17; 2 Tim. 4: 18, etc. The same is ascribed to the Lord Jesus by the saints, and will be by every creature. Rev. 5.

Glory is often used as expressive of the proper distinction of a person, or of a company: as the glory of the Father, Rom. 6: 4; of the Word, John 1: 14; of the children of God, Rom. 8: 21; and even of inanimate bodies heavenly and earthly, 1 Cor. 15: 40, 41. Each has its own glory, and such glory is evidently not transferable; for if it could be transferred or communicated, it would lose its specially distinctive force. But glory may be in the nature of distinction conferred, as upon a creature by a superior, and even upon the Lord Himself, viewed as in the place of Man; as on the mount of transfiguration, and at the right hand of God. 2 Peter 1: 17; 1 Peter 1: 21. And this is distinction in which others may in measure be permitted to share. John 17: 22.

Glory may properly attach to a person even under an exterior by which it is not expressed. This was evidently the case with Christ when on earth: the flesh which He assumed in becoming Man served to veil His glory. In the same way the glory of the children of God is not yet manifest, and until it is manifest the glory is the exultation of the heart. This idea is not infrequently found in the Psalms.

And further, this thought of glory hidden brings us to the glory of God, which, in its full expression, is the effulgence or display of Himself in the accomplishment of His counsels, in hope of which Christians rejoice. These counsels hid in God constitute, as one may say, His glory; and in their result they fully display His wisdom, love, and power. Meanwhile they have come to light through Christ being at the right hand of God, and the Holy Ghost given. We have now the light of the knowledge of the glory of God in the face of Jesus Christ.

The visible manifestation of glory seems connected with light: it was so on the mount of transfiguration. Matt. 17: 2. God dwells in "light which no man can approach unto." 1 Tim. 6: 16. In the new Jerusalem the glory of God lightens it, "and the Lamb is the light thereof." Rev. 21: 23. When the Lord Jesus was revealed to Saul at his conversion, he was blinded by 'the glory of that light,' Acts 22: 11, but only that divine light might shine into his soul.

The names by which God makes Himself known are various.

1. El, 'the strong or mighty one.' It is often used of God, especially in Job and the Psalms. Job 5: 8; Ps. 22: 1, etc.; and of the Lord Jesus in Isa. 9: 6. It is also used for the false gods, Ps. 81: 9; Dan. 11: 36; and is translated 'mighty' in Ps. 29: 1; Ps. 82: 1.

2. Eloah (Elah Chaldee), Elohim. The names most commonly used for God the Creator, the One with whom man has to do, the supreme Deity. Gen. 1: 1-31. (Running all through the O.T. to Mal. 3: 18.) These words are also applied to God's representatives, such as angels and judges. Ex. 22: 28; Ps. 82: 6; and also to false gods. Lev. 19: 4. Elohim (which is plural, called the plural of majesty or excellency) is the word of most frequent occurrence. When it is distinctly used for the one true God the article is often added.

3. Jehovah. This is a name of relationship with men, especially with Israel, taken by God in time. It is derived from havah, 'to exist,' and may be expanded into 'who is, who was, and is to come.' God thus reveals Himself in time as the ever-existing One: that is, in Himself eternally, He is always the same: cf. Heb. 1: 12. The above 'relationship' may be seen in the change from Elohim, the Creator, in Gen. 1, to Jehovah Elohim in Gen. 2, when man was brought into relationship with God. Again in Gen. 7: 16 Elohim ordered Noah to make the ark but Jehovah shut him in. Unfortunately the name Jehovah is seldom employed in the A.V. It is generally represented by LORD (sometimes GOD) printed in small capitals.* There is a contraction of Jehovah into Jah, also translated in the A.V. by LORD, except in Ps. 68: 4, where Israel is exhorted to sing unto God, and "extol him by his name JAH." Jah signifies the absolute supremacy of the self-existing One; whereas Jehovah was the name made known to Israel, and on which they could count. "God said unto Moses, I AM THAT I AM," Ex. 3: 14, where the word is Ehyeh, which is from the same root as Jehovah, the Eternal existing One; He that was, and is, and the coming One.

* In four places the A.V. has preserved the name Jehovah, namely, Ex. 6: 8; Ps. 83: 18; Isa. 12: 2; Isa. 26: 4.

4. Shaddai, 'the Almighty,' is another name of God, and is often so translated, especially in Job, without any other name attached. Job 6: 4, 14; Ps. 68: 14, etc. At times it is associated with one of the above words, and was the name by which He was especially known to the Patriarchs, as El Shaddai, God Almighty, Ex. 6: 3; which passage does not mean that the Patriarchs had not heard of the name of Jehovah, but that it was not the especial name for them.

5. Elyon, 'the Most High,' is another name of God, which stands alone, as in Deut. 32: 8; 2 Sam. 24: 14; and in Dan. 4: 17-34 (from a kindred word); or it has one of the above words added and is then 'the most high God,' Gen. 14: 20; or 'the LORD most high.' Ps. 7: 17. It is not confined to Israel, for He is "the Most High over all the earth." Ps. 83: 18.

6, 7. Adon and Adonai, and the plural Adonim, are all translated 'Lord'; they occur frequently, and are found in some of the following compounds:-
Adon Jehovah, Ex. 23: 17, the Lord GOD.
Adon Jehovah Elohim, Isa. 51: 22, thy Lord, the LORD, and thy God.
Adon Jehovah Sabaoth, Isa. 19: 4, the Lord, the LORD OF HOSTS.
Adonai Elohim, Ps. 86: 12, O Lord my God: cf. Dan. 9: 3, 9, 15.
Adona Jehovah, Deut. 9: 26, O Lord GOD (occurs frequently).
Adonai Jehovah Sabaoth, Jer. 2: 19, the Lord GOD of hosts.
El Elohim, Gen. 33: 20, El-elohe [Israel];

For titles in combination with Jehovah, See JEHOVAH.

The true pronunciation of Jehovah is declared to be lost: the Jews when reading the O.T. never utter it (from a constrained interpretation of Lev. 24: 16), but say, 'the name,' 'the great and terrible name,' etc.

In the N.T. the word theos is constantly translated God; and kurios is the word commonly rendered Lord. In the O.T. the latter is used by the LXX as the translation of Jehovah, so in the N.T. it often represents Jehovah, and is then mostly, if not always, without the article, as in Matt. 1: 20, 22, 24, etc. The Lord is also called 'the Almighty,' Rev. 1: 8, etc.; and there are a few compound names as in the O.T.:

God Almighty, Rev. 16: 14; Rev. 19: 15.
Lord Almighty, 2 Cor. 6: 18.
Lord God Almighty, Rev. 4: 8; Rev. 11: 17; Rev. 15: 3;

The characteristic name of God in the N.T. in relationship with His saints is that of FATHER: it was used anticipatively in the Lord's intercourse with His disciples, but made a reality after His resurrection, when He sent the message: "I ascend unto my Father and your Father, and to my God and your God." John 20: 17.

THE TRINITY. In reference to this term the Father is God. Phil. 2: 11; 1 Thess. 1: 1, etc. The Lord Jesus is God. Isa. 9: 6; Matt. 1: 23; John 1: 1; Rom. 9: 5; Phil. 2: 6; Col. 2: 9; 1 Tim. 3: 16; Heb. 1: 8. The Holy Spirit is God: "the Spirit of God moved upon the face of the waters." Gen. 1: 2. Ananias lied to 'the Holy Ghost,' 'unto God;' and Sapphira unto the 'Spirit of the Lord,' Acts 5: 3, 4, 9; 'Spirit of God.' 1 Cor. 2: 11; 1 Cor. 3: 16, etc. That there are three divine Persons (if we may so express it) is plain from scripture. The Father sent the Son, and He came to earth. [This is not strictly accurate; a careful examination will show that the sending was from His position in Manhood on earth. GAR] The Father sent the Holy Spirit, and the Lord Jesus sent the Holy Spirit, and He came from heaven. He is a divine Person, of which there are many proofs (See HOLY SPIRIT). There is but one God.

Scripture reveals what God is in Himself, 'God is love' (used absolutely), 1 John 4: 8; and 'God is light' (used relatively, in opposition to darkness), 1 John 1: 5; and Christ is the expression of both in a Man. The principal of God's attributes and characteristics as revealed in scripture are

1. His Eternity. Hab. 1: 12; Rom. 1: 20.
2. Invisibility. Col. 1: 15.
3. Immortality. Ps. 90: 2; 1 Tim. 1: 17.
4. Omnipotence. Job 24: 1; Matt. 19: 26;

God's eternal power and divinity may be known in creation, Rom. 1: 20; but He has revealed Himself in the person of Christ, the Son, the eternal Word. God has been pleased also to reveal Himself in His written word. His purposes, His ways, and what He has done for sinful man, all demand universal reverence, adoration, and worship. God.

1. theios, that which is 'divine:' it is not like gold, silver, or stone, etc.

2. theistes, that which is characteristic of God, namely, 'divinity.'

3. theotes, Deity or Godhead; in Christ 'dwells all the fulness of the

The Hebrew of Greece is Yavan, which naturally associates it with Javan the son of Japheth. Gen. 10: 2, 4; 1 Chr. 1: 5, 7. In Isa. 66: 19 the country inhabited by his descendants is also called Javan, which is mentioned as a place whose merchants traded with Tyre. Ezek. 27: 13, 19. See JAVAN. The same word is translated 'Grecia' in Daniel and 'Greece' in Zechariah. It is the well-known country bearing that name in the S.E. corner of Europe, but the name did not always apply to the same extent of territory. It did not anciently include Macedonia, nor does the modern kingdom. Greece is referred to in Daniel as the seat of the third great Gentile empire, of which Alexander the Great was the head, though he was a Macedonian; but he conquered Greece, and the empire he established bears that name. Dan. 8: 21; Dan. 10: 20; Dan. 11: 2. T

THE GRECIAN EMPIRE is called 'a kingdom of brass,' as inferior to the Babylonian and the Persian: Dan. 2: 39. It was not inferior as to its extent. Of it was said, "it shall bear rule over all the earth;" but as an empire it was not consolidated, and scarcely had any capital. An army had to be left in Greece under Antipater to preserve peace. On the death of Alexander the empire was not conquered by others, but fell to pieces of itself.

The empire is further compared to a leopard, with four wings, marking its rapid conquests. It had four heads, answering to its being divided into four kingdoms, before Rome became supreme. Dan. 7: 6. Again it is compared to a he-goat that touched not the ground, also marking the speed of its progress. It was very great, and when very strong its great horn was broken. "The rough goat is the king of Grecia: and the great horn that is between his eyes is the first king." Dan. 8: 6, 8, 21. See ALEXANDER THE GREAT. In Zech. 9: 13 Greece is mentioned as one of the nations to be subdued by Israel when Jehovah again fights for them. It was visited by Paul under the names of Macedonia, Achaia, and Greece. Acts 16: 9-12: Acts 18: 12; Acts 19: 21; Acts 20: 2.

Grecians.

1. Sons of Javanim, Greeks. The children of Israel had been sold to them by Tyre and Sidon. Joel 3: 6.

2. ellenistes, Hellenists. Greek-speaking Jews, not to be confounded with Gentile Greeks. They stand in contrast to the Hebrews in Acts 6: 1. Paul disputed with them at Jerusalem. Acts 9: 29. The gospel was preached to them at Antioch, Acts 11: 20; but in this last passage many MSS read 'Greeks.'

Greek.

ellen. A native of Greece. For their origin, and reference to them in the O.T., see GRECIA and GRECIANS. In the N.T. we read that some came to Jerusalem to worship and desired to see Jesus; but He was then just about to be offered up. John 12: 20-24. The Greeks were an intellectual people and naturally sought after wisdom; and Christ crucified was unto them foolishness. How could they naturally think of having faith in a man crucified with malefactors? But to the called ones Christ became the power and wisdom of God. 1 Cor. 1: 22-24. In Paul's evangelising among them 'great multitudes ' believed, and lost their proud nationality in Christ. Acts 14: 1; Acts 17: 4; Gal. 3: 28; Col. 3: 11.

Greek Language.

God so ordained it that by the rise of the Greek empire this language was spread over Asia Minor, Syria, Egypt, and countries adjacent, and it is a language still understood by the learned of all nations. It is acknowledged to be a remarkably flexible language, capable of forming new theological terms with delicate shades of meaning, and of expressing ideas with precision. It was therefore, on all accounts, the most suitable language in which to make known the gospel of God, and the truths needed for the building up of the saints. Not only was the New Testament written in Greek, but the O.T. was also translated into the same language, and that version was quoted by both the Lord and His apostles. The chief captain at Jerusalem, though a Roman, asked Paul if he could speak Greek, supposing him to be an Egyptian. Acts 21: 37. The inscription placed over the Lord at His crucifixion was written in Greek as well as in Hebrew and Latin: all the world must be informed who it was that hung upon that cross. Luke 23: 38; John 19: 20. The name and character of the angel of the bottomless pit was also proclaimed in Hebrew and Greek. Rev. 9: 11.