One of three saved in the fiery furnace (Dan. 3: 12-30).

See also Azariah.

A son of the high priest Ahijah or Ahimelech, he escapes Saul (1 Sam. 22: 20); abides with David (1 Sam. 23: 6, 9; 1 Sam. 30: 7); brings the ark back to Jerusalem (2 Sam. 15: 24-36; 2 Sam. 17: 15; 2 Sam. 19: 11); takes part in Adonijah’s rebellion (1 Kgs. 1: 7); is thrust out from the priesthood (1 Kgs. 2: 27, 35; Mark 2: 26). Ahimelech and Abiathar are probably interchanged in 2 Sam. 8: 17; 1 Chr. 18: 16; 1 Chr. 24: 3, 31.

See also 2 Sam. 20: 25 .

The name of the harvest month (Ex. 13: 4; Ex. 23: 15; Ex. 34: 18; Deut. 16: 1). After the Captivity it was known as Nisan (Neh. 2: 1).

See also Calendar .

(1) Wife of Nabal (1 Sam. 25: 3); became David’s wife (1 Sam. 25: 42; 1 Sam. 27: 3; 1 Sam. 30: 5; 2 Sam. 2: 2); mother of Chileab (2 Sam. 3: 3), or Daniel (1 Chr. 3: 1).

(2) Sister of David (1 Chr. 2: 16 ).

Son of Aaron (Ex. 6: 23; Ex. 24: 1, 9; Ex. 28: 1). Offered strange fire and died (Lev. 10: 1; Num. 3: 2, 4; Num. 26: 60-61; 1 Chr. 6: 3; 1 Chr. 24: 1-2).

(1) King of Gerar; takes Sarah (Gen. 20: 2); warned in a dream, reproves Abraham for denying her, and is healed (Gen. 20: 3-18; Gen. 21: 22-32).

(2) Reproves Isaac for denying his wife (Gen. 26: 16, 26-33 ). (1) and (2) are possibly the same person, an early tradition having been preserved in two different forms.

(3) Son of Gideon (Judg. 8: 31 ); murders his brethren and is made king (Judg. 9: 1-6 ); overcomes conspiracy and sows Shechem with salt (Judg. 9: 22-49 ); slain by a millstone (Judg. 9: 50-55 ; 2 Sam. 11: 21 ).

(4) 1 Chr. 18: 16 , see Abiathar .

(5) In title of Ps. 34 same as Achish (1 Sam. 21: 11 ).

(1) Ark rests in house of Abinadab at Kirjath-jearim 20 years (1 Sam. 7: 1; 2 Sam. 6: 3; 1 Chr. 13: 7).

(2) Second son of Jesse (1 Sam. 16: 8 ; 1 Sam. 17: 13 ).

(3) Son of Saul (1 Sam. 31: 2 ; 1 Chr. 10: 2 ).

(4) 1 Kgs. 4: 11 .

Captain of Saul’s army (1 Sam. 14: 50; 1 Sam. 17: 55; 1 Sam. 20: 25; 1 Sam. 26: 5-15); makes Ishbosheth king (2 Sam. 2: 8-9); defeated by Joab, slays Asahel (2 Sam. 2: 12-32); revolts to David (2 Sam. 3: 6-21); killed by Joab (2 Sam. 3: 27); David’s lament over Abner (2 Sam. 3: 33; 2 Sam. 4: 1, 12; 1 Kgs. 2: 5, 32; 1 Chr. 26: 28; 1 Chr. 27: 21).

Originally called Abram, exalted father (Gen. 11: 26; Gen. 17: 5). Son of Terah, born in Ur of the Chaldees (Gen. 11: 26-28). The migration to Haran, where Terah died, is found in Gen. 11: 31. Abraham’s journey to Canaan, the divine call, and the covenant are recorded in Gen. 12: 1-5. His sojourn in Egypt is given in Gen. 11 - 20 and Abr. 1 - 3.

Other important events

Settlement in Hebron (Gen. 13: 18).

Rescue of Lot and the meeting with Melchizedek (Gen. 14 ).

Further blessings and promises (Gen. 15: 1 ; Gen. 17: 8 ).

Institution of circumcision and change of name to Abraham (Gen. 17: 9-27 ).

Intercession for Lot at Sodom (Gen. 19 ).

Offering of Isaac and renewal of the covenant and blessings (Gen. 22 ).

Death of Sarah and purchase of the cave of Machpelah as a family burial place (Gen. 23 ).

Abraham’s death and burial (Gen. 25: 8-10 ).

Abraham is always regarded in the O.T. as founder of the covenant race, which is personified in the house of Israel. He is the “father of the faithful.” John the Baptist and Paul rebuked those holding the erroneous idea that natural descent from Abraham was by itself sufficient to secure God’s favor (Matt. 3: 9 ; Rom. 9: 7 ). For references to him in Jesus’ teachings see Matt. 8: 11 ; Luke 16: 22 ; John 8: 56 .

Third son of David (2 Sam. 3: 3); kills his brother Amnon (2 Sam. 13: 20-39; 2 Sam. 14: 21-33); conspires against David, who flees from Jerusalem (chs. 15 - 17); hanging in the oak, is slain by Joab (2 Sam. 18: 9-17); David wept for Absalom (2 Sam. 18: 33; 2 Sam. 19: 1-6, 9, 10; 2 Sam. 20: 6; 1 Kgs. 1: 6; 1 Kgs. 2: 7, 28; 1 Chr. 3: 2; 2 Chr. 11; 2 Chr. 20; Ps. 3, title).

The popular name for the field bought with the money returned to the chief priests by Judas (Matt. 27: 3-10). From Acts 1: 18-19 it appears to have been so called as being the scene of his death. It was afterwards used as a buryingplace for “strangers,” i.e., Jews of the dispersion and proselytes.

King of Jerusalem (Josh. 10: 1); one of the five kings who war against Gibeon (Josh. 10: 3-5); put to death (Josh. 10: 22-27).

(1) Fourth son of David (2 Sam. 3: 4); usurps the kingdom, pardoned, afterwards slain (1 Kgs. 1: 5-53; 1 Kgs. 2: 13-28; 1 Chr. 3: 2).

(2) 2 Chr. 17: 8 .

(3) Neh. 10: 16 .

The officer “over the levy,” i.e., who superintended the forced labor employed in public works during the reigns of David, Solomon, Rehoboam (2 Sam. 20: 24; 1 Kgs. 4: 6; 1 Kgs. 5: 14; 1 Kgs. 12: 18); death of, by stoning (2 Chr. 10: 18, where he is called Hadoram).

(1) Name of an idol, probably representing the sun (2 Kgs. 17: 31).

(2) Son of Sennacherib (2 Kgs. 19: 37 ; Isa. 37: 38 ).

The steep pass on the road from Jericho to Jerusalem (Josh. 15: 7; Josh. 18: 17).

A place where John performed baptisms (John 3: 23). Its site is uncertain, but its selection because there “was much water there” emphasizes baptism by immersion.

King of Judah (2 Kgs. 16; 2 Chr. 28); makes an alliance with Tiglath-pileser, king of Assyria, in order to repel an attack from Syria and Israel; copies heathen altar (2 Kgs. 16: 10); Isaiah’s message to (Isa. 7); dial of Ahaz. (2 Kgs. 20: 11; 2 Kgs. 23: 12).

(1) King of Israel; the chief events of his reign were his joint maritime expedition with Jehoshaphat (2 Chr. 20: 35-37) and the revolt of Moab (see Moabite Stone) (2 Kgs. 1: 2; 2 Kgs. 3: 4-5; see also 1 Kgs. 22: 40, 49-53; 2 Kgs. 1).

(2) King of Judah; joined Jehoram, king of Israel, in his attempt to recover Ramoth-gilead; was wounded in Samaria; and died at Megiddo (2 Kgs. 8: 25-29 ; 2 Kgs. 9: 16-29 ; 2 Kgs. 10: 13 ; 2 Kgs. 12: 18 ; 1 Chr. 3: 11 ; 2 Chr. 22: 1-11 ); called Azariah (2 Chr. 22: 6 ), and Jehoahaz (2 Chr. 21: 17 ).

(1) 1 Sam. 14: 50.

(2) Son of Zadok (2 Sam. 15: 27, 36 ); sent secretly to David, hidden in a well (2 Sam. 17: 17-21 ; 2 Sam. 18: 19-29 ; 1 Chr. 6: 8-9, 53 ).

(3) 1 Kgs. 4: 15 .

(1) Gives David hallowed bread (1 Sam. 21: 1-9); slain by Saul (1 Sam. 22: 9-20; 1 Sam. 23: 6; 1 Sam. 30: 7; Ps. 52, title).

(2) 2 Sam. 8: 17 ; 1 Chr. 24: 3, 6, 31 .

See also Abiathar .

(1) 1 Sam. 14: 50.

(2) wife of David and mother of Amnon (1 Sam 25: 43 ; 1 Sam. 27: 3 ; 1 Sam. 30: 5 ; 2 Sam. 2: 2 ; 2 Sam. 3: 2 ; 1 Chr 3: 1 ).

(2 Sam. 15: 12, 31,34).

His counsel overthrown by Hushai, he hangs himself (2 Sam. 16: 15 - 17: 23). Grandfather of Bathsheba (cf. 2 Sam. 23: 34 and 2 Sam. 11: 3 ; 1 Chr 27: 33-34 ).

Two miles southeast of Bethel (Gen 12: 8; Gen. 13: 3); Israel smitten at Ai (Josh. 7) taken by stratagem (Josh. 8 - 9: 3; Josh. 10: 1-2; Josh. 12: 9; Ezra 2: 28; Neh 7: 32).

(Rev. 19: 1-6; cf. Ps. 105: 45 and Ps. 106 - 150).

Some aromatic and highly prized wood is indicated (Num. 24: 6; Ps. 45: 8; Prov. 7: 17; Song. 4: 14). A mixture of myrrh and aloes was used for embalming (John 19: 39).

Made captain of the host by Absalom (2 Sam. 17: 25); offer made to Amasa by David (2 Sam. 19: 13); was slain by Joab (2 Sam. 20: 4-5, 8-12; 1 Kgs. 2: 5, 32; 1 Chr. 2: 17.

(1) King of Judah (2 Kgs. 12: 21; 2 Kgs. 13: 12); slays murderers of his father, conquers Edom, overcome and spoiled by Joash, slain at Lachish (2 Kgs. 14: 1-23; 2 Kgs. 15: 1, 3; 1 Chr. 3: 12; 2 Chr. 24: 27 - 26: 4).

(2) Priest of Beth-el (Amos 7: 10-17 ; others in 1 Chr. 4: 34 ; 1 Chr. 6: 45 ).

The word is used to denote acceptance (Deut. 27: 15-26) or truthfulness (1 Kgs. 1: 36). Amen was the proper response of a person to whom an oath was administered (1 Chr. 16: 36; Neh. 5: 13; Neh. 8: 6). Christ is called “the Amen, the faithful and true witness” (cf. John 14: 6; 1 Cor. 14: 16; 2 Cor. 1: 20; Rev. 3: 14).

The prophet Amos prophesied in the days of Uzziah, king of Judah (died about 740 B.C.), and Jeroboam II, king of Israel (died about 750 B.C.). He was a shepherd (Amos 1: 1; Amos 7: 14) and a native of Tekoa, 12 miles south of Jerusalem, but his ministry was among those of the northern kingdom of Israel. His emphasis was upon the moral character of Jehovah, the righteous ruler of all nations and men. Amos shows that the offering the Lord most cares for is a righteous life - the sacrifice of animals lose their meaning if offered as substitutes for personal righteousness (Amos 5: 21-27). The fact that Israel is the covenant people would make their punishment the heavier (Amos 3: 2; Amos 9: 7). Yet Israel will not be utterly destroyed (Amos 9: 8), and in the last days the kingdom will return to and even surpass its ancient glory (Amos 9: 11-15). Amos emphasizes that the Lord speaks through his prophets in warning mankind (Amos 3: 7).

Settled near Hebron but also met with further north (Num. 13: 32-33; Deut. 1: 28; Deut. 2: 10-11, 21; Deut. 9: 1-2; Josh. 14: 12-15; Josh. 11: 21-22).

(1 Cor. 16: 22).

Cultivated for its seeds as a carminative and for seasoning dishes. See Matt. 23: 23.

A prophetess of the tribe of Asher who, after a short married life of seven years, had been, at the time of our Lord’s birth, a widow for 84 years. She was one of those who greeted the infant Jesus at his presentation in the temple (Luke 2: 36-38).

See Herod .

By this word is generally meant those sacred books of the Jewish people which were not included in the Hebrew Bible (see Canon). They are valuable as forming a link connecting the Old and New Testaments, and are regarded in the church as useful reading, although not all the books are of equal value. They are the subject of a revelation recorded in D&C 91, in which it is stated that the contents are mostly correct, but with many interpolations by man. Among these books the following are of special value

The First Book of Esdras. Contains an account of Josiah’s religious reforms and the subsequent history down to the destruction of the Temple 588 B.C. It then describes the return under Zerubbabel and the events that followed, of which we have another account in the books of Ezra and Nehemiah. Esdras is another form of the name Ezra.

In Esdras 3: 1-5: 6 is a story that tells how Zerubbabel by his wisdom as page of Darius won the king’s favor and obtained permission to restore the captive Jews to their own country. This section is entirely independent of the canonical scriptures.

Of the date of the compilation of the book we know nothing save that its contents were known to Josephus (born A.D. 38).

The Second Book of Esdras. Contains seven visions or revelations made to Ezra, who is represented as grieving over the afflictions of his people and perplexed at the triumph of gentile sinners. The book is marked by a tone of deep melancholy. The only note of consolation is presented in the thought of the retribution that is to fall upon the heads of the gentiles who have crushed the Jews. The references to the Messiah (7: 28-19; 12: 32; 13: 32, 37, 52) deserve special notice. Many scholars feel the book was composed in the first century A.D.

The Book of Tobit. The story is briefly as follows: Tobit is a Jew of the tribe of Naphtali, living in Nineveh, a pious God-fearing man and very strict in the observance of the Jewish law. Trouble comes upon him, and he loses his eyesight. He sends his son Tobias to fetch ten talents of silver, which he had left in the hands of his kinsman Gabael who dwelt at Rages in Media. Tobias takes a traveling companion with him, who is in reality the angel Raphael. On the way they stop at Ecbatana and lodge at the house of one Raguel, whose daughter Sara has through the evil spirit Asmodeus been seven times deprived of husbands on the night of wedlock. Tobias on the ground of kinship claims her in marriage, and her parents grant consent. By supernatural means, with which Raphael had supplied him, he is able to expel the demon Asmodeus. During the marriage festivities the angel journeys to Rages and obtains the money from Gabael. Tobias and his wife then return to Nineveh; and by further application of supernatural means Tobias is able to restore his father’s sight. Raphael, having revealed his true nature, disappears. Tobit breaks forth into a song of thanksgiving. He and his family end their days in prosperity. The work’s general character seems to show that it was written in praise of a life spent in devout consistency with the Jewish law, even in a strange land.

The Book of Judith. Purports to describe a romantic event in the history of the Jews, that is, the murder of the Assyrian general Holofernes by Judith, a rich and beautiful widow of Betulia. The historical contradictions in the story, as well as its general character, leave us no reason to doubt that it is a work of fiction, in which perhaps some traditional deed of heroism in early days has been worked up.

The rest of the chapters of the Book of Esther. These chapters expand in greater detail the narrative of the canonical book. Their object is to illustrate the hearing of prayer and the deliverances from the gentiles that God wrought for his people the Jews.

The Book of the Wisdom of Solomon. Written in praise of “Wisdom” and in condemnation of those who willfully rejected her. It purports to be addressed by the Israelite king Solomon to the kings and rulers of the earth. Many scholars feel it is of 1st century A.D. origin, in the Greek language. It shows traces of the influence of Greek philosophy. The most famous passages are those containing the description of “the righteous man” (4: 7-18) and the picture of “Wisdom” (chs. 7-9).

The object of the book is to warn Alexandrian Jews against abandoning the religion of their fathers. The “Wisdom” of the book of Proverbs, “the fear of the Lord,” is asserted to be the basis of all true happiness.

The Wisdom of Jesus the son of Sirach, or Ecclesiasticus. This is the only book in the Apocrypha to which the name of the author can be assigned. In ch. 50: 27 he speaks of himself as “Jesus the son of Sirach of Jerusalem.” We know nothing of him beyond what is told in the prologue in the book.

In style and character the book resembles the canonical book of Proverbs. The greater part is occupied with questions of practical morality. Some of the subjects discussed are friendship, old age, women, avarice, health, wisdom, anger, servants. The Song of Praise of the works of Creation (42: 15-43: 33) is a very powerful and beautiful composition, and the eulogy of the nation’s great men runs over the whole roll of the O.T. heroes, the omission of Ezra, Daniel, and Mordecai being remarkable.

The book was originally written in Hebrew and has come down to us in a Greek translation made by the author’s grandson, who prefixed to it a preface. This preface deserves special notice for its reference to the Jewish scriptures under the threefold title of “the Law, the Prophets, and the rest of the writings.” Some leaves containing about 23 chapters in Hebrew were discovered at Cairo in 1896.

The name “Ecclesiasticus” dates from the time of Cyprian (Bishop of Carthage, A.D. 248-258). It has no connection with Ecclesiastes.

The Book of Baruch. So called because it purports to contain a work written by Baruch, the prophet, in Babylon, in the fifth year after the destruction of Jerusalem by the Chaldeans. Most scholars feel that it was probably composed at a later date.

Attached to the Book of Baruch is the so-called Epistle of Jeremy, purporting to be a letter written by the prophet Jeremiah to the Jews who were being carried away captive to Babylon.

The Song of the Three Children. Purports to be the song sung by Shadrach, Meshach, and Abed-nego (they are called Ananias, Azarias, and Misael in v. 66) in the midst of the burning, fiery furnace.

The History of Susanna. This story describes how Daniel as a young man procured the vindication of Susanna from a shameful charge, and the condemnation of the two elders who had borne false witness against her.

Bel and the Dragon. In this fragment we have two more anecdotes related of Daniel. In the first, Daniel discovers for king Cyrus the frauds practiced by the priests of Bel in connection with the pretended banquets of that idol. In the second we have the story of his destruction of the sacred dragon that was worshipped at Babylon. Both stories serve the purpose of bringing idolatry into ridicule.

The Prayer of Manasses, king of Judah. This is a penitential prayer built up, for the most part, of sentences and phrases taken from the canonical scriptures. There is little reason for giving it the title that it bears.

The First Book of the Maccabees. (See Maccabees .) The importance of this work for our knowledge of Jewish history in the 2nd century B.C. can hardly be surpassed. It recounts with great minuteness the whole narrative of the Maccabean movement from the accession of Antiochus Epiphanes (175) to the death of Simon (135). The persecution of Antiochus Epiphanes and the national rising led by the aged priest Mattathias, the heroic war of independence under the lead of Judas the Maccabee, the recovery of religious freedom and political independence under Jonathan (160-143) and Simon (143-135) mark the chief divisions of the stirring period that the book chronicles.

The Second Book of the Maccabees. Deals with the history of the Jews during fifteen years(175-160), and therefore goes over part of the period described in 1 Macc. It is inferior to that book both in simplicity and in accuracy because legends are introduced with great freedom. However, the doctrine of the resurrection is strongly affirmed.

The books mentioned above taken together make up what is generally known as the Apocrypha. They are frequently printed along with the canonical scriptures. The Roman Church regards as part of the canon the books of Tobit, Judith, Wisd., Ecclus., Baruch, 1 and 2 Macc., and the additions to Daniel and Esther. Besides the books mentioned above, there are other Jewish apocryphal writings. The chief are the Psalms of Solomon, the Book of Enoch, the apocalypse of Baruch, the Testaments of the Twelve Patriarchs, the Assumption of Moses, the Book of Jubilees, and the Sibylline Oracles.

A Greek translation of the Hebrew word Abaddon, or Destruction; in Rev. 9: 11 it is the name of the Angel of the Abyss (bottomless pit) made familiar to English readers by Bunyan’s Pilgrim’s Progress.

A place on the Appian Road, 43 miles from Rome (Acts 28: 15).

(1) Third king of Judah; the history of his reign is told in 1 Kgs. 15 - 16; and 2 Chr. 14 - 16. We are told his “heart was perfect all his days.” He raised the army to a state of efficiency, threw off the Egyptian yoke, and rebuilt the fortresses destroyed by Sheshonk. After this time there was no invasion from Egypt for more than 250 years. He made an alliance with Benhadad of Syria for the purpose of checking Baasha, king of Israel. By the advice of Azariah the prophet, he removed the high places, the Asherim, and sun-images, deposed the queen-mother Maacah and destroyed the idol she had made, and at a national assembly invited the people to make a covenant to seek Jehovah.

(2) 1 Chr. 9: 16 .

Youngest son of Zeruiah, one of David’s 30 heroes (2 Sam. 23: 24) and a commander in his army (1 Chr. 27: 7); celebrated for his swiftness of foot, an accomplishment much valued in ancient times; slain by Abner (2 Sam. 2: 18-32); Joab’s revenge (2 Sam. 3: 27-30; see also 1 Chr. 2: 16; 1 Chr. 11: 26). Three other persons, 2 Chr. 17: 8; 2 Chr. 31: 13; Ezra 10: 15.

The modern Esdud, seat of the worship of Dagon (1 Sam 5: 1 ff.). Though allotted to Judah (Josh. 15: 46-47) and occasionally held by kings of Judah (2 Chr. 26: 6), it remained a Philistine city (Amos 1: 8; Neh. 4: 7). It was on the main route from Egypt to Phoenicia, midway between Gaza and Joppa.

See Philistines .

Son of Jacob, by Zilpah, Leah’s handmaid, Gen. 30: 13; blessings of, Gen. 49: 20; Deut. 33: 24-29; boundaries and inheritance of the tribe, Josh. 17: 7, 10-11; Josh. 19: 24-31, 34; Levite cities in, Josh. 21: 6, 30; Judg. 1: 31-32 (Asherites); Judg. 5: 17; Judg. 6: 35; Judg. 7: 23; 1 Kgs. 4: 16; 1 Chr. 6: 62, 74; the descendants of, 1 Chr. 7: 30-40; 1 Chr. 12: 36; 2 Chr. 30: 11; Ezek. 48: 2-3, 34. In N.T., Anna of tribe of Aser (Asher), Luke 2: 36.

Idols worshipped with Baal, by the Israelites (Judg. 2: 13; Judg. 10: 6; 1 Sam. 7: 3-4; 1 Sam. 12: 10; 1 Sam. 31: 10). Also a city in Bashan (Deut. 1: 4).