Vagabond – Vows

Vagabond

Genesis 4:12 ‘a fugitive and a vagabond Shalt thou be in the earth’ — i.e. a wanderer, as AV Acts 19:13 ‘certain of the vagabond Jews,’ RV ‘strolling.’ In both places the word is used in its older and literal meaning (from Lat. vagari, to wander).

VAHEB, — An unknown locality in Amorite territory (Numbers 21:14).

Vail, Veil

In AV this word is spelled ‘vail’ and ‘veil,’ in RV uniformly ‘veil.’ See Dress, § 6 (6); also Tabernacle, § 6 (d), and Temple, §§ 9. 12.

Vaizatha

One of the ten sons of Haman (Esther 9:9).

Vale, Valley

‘Vale’ is found in AV as the tr. of two Heb. words ‘Smeq and shephilah;’ valley’ represents five Heb. words, biq’ah, gai’, nachal, ‘imeq, shepMlah, and the Gr. phara[n]gx. For shephilah (a low-lying tract of ground) and biq’ah (a broad plain) see art. Plain, and for nachal (wady) see art. Brook.

1. The word gai’ (AV and RV always ‘valley’) refers to a narrow gorge, a glen or ravine. A considerable number of such are named in the OT, e.g. the valley of Hinnom, beside Jerusalem; of Iphtah-el, between Zebulun and Asher; of Zeboim, S.E. of Gibeah; of Salt, etc., while several other valleys are mentioned without a special name being attached to them.

The reference in Psalms 23:4 to the ‘valley of the shadow of death’ may be simply figurative of a place of peril and loneliness, or, as Gunkel holds, the place through which the ancient Hebrews supposed the soul had to pass on the way to the tmder world.

In the Apocrypha, ‘valley’ is the translation of phara[n]gx and aulSn, the former appearmg in the NT (Luke 3:5).

2. The word ‘emeq (generally tr.’ valley’ but ‘vale’ in AV of Genesis 14 37:14 and also in RV of Genesis 14:17, Joshua 8:13 15:8 18:16, 1 Samuel 17:2, 19 21:9) means literally depression, and is ‘a highlander’s word for a valley as he looks dovm into it, and is applied to wide avenues running up into a mountainous country like the Vale of Elah, the Vale of Hebron, and the Vale of Aijalon’ (HGHL 384). Thus the ‘emeq, is broader than a gai’ and not so broad or extensive as a Hq’ah (plain). A considerable number of vales are mentioned in the OT, e.g. of Siddim, of Shaveh, of Hebron, of Achor, of Aijalon, etc.

Other vales are mentioned without special names being attached to them. The fertility of the vale (1 Samuel 6:13. Isaiah 17:5) and its suitability for cavalry operations (e.g. Joshua 17:16, Jg !"• " etc.) are frequently referred to.

W. F. Boyd.

Vaniah

One of the sons of Bani, who had married a foreign wife (Ezra 10) =1 Esdras 9:34 Anos.

Vanity

The root-idea of the word is ‘emptiness.’ Skeat suggests that the Lat. vanus (perhaps for vac-nus) is allied to vacuus ‘empty.’ In English literature ‘vanity’ signifies (1) emptiness, (2) falsity, (3) vainglory. The modern tendency is to confine its use to the last meaning. But ‘vanity’ in the sense of ‘empty conceit’ is not found in the English Bible.

1. In the OT. — (l) ‘Vanity’ is most frequently the tr. of hebhel, ‘breath’ or ‘vapour.’ The RV rightly contrast between the high-sounding talk of the false gives the literal rendering in Isaiah 57:13: ‘a breath (AV vanity) shall carry them all away.’ The word naturally became an image of, what is unsubstantial and transitory; in Psalms 144:4 man is said to be ‘like a breath’ (RVm), because ‘his days are as a shadow that passeth away.’ In Ecclesiastes ‘vanity’ often occurs; it connotes what is fleeting, unsatisfying, and profitless. ‘Vanity of vanities’ (1:2 12:8) is the superlative expression of the idea of the futility of life. Jeremiah regards idols as ‘vanity,’ because they are ‘the work of delusion’ (10:15). ‘lies and things wherein there is no profit’ (16). (2) Another Heb. word (.’aven), whose root-meaning is ‘breath’ or ‘nothingness,’ is twice rendered ‘vanity’ in the RV, and is applied to idols (Isaiah 41:29. Zee 10:2). But ‘aven generally describes moral evil as what is naughty and worthless; the RV therefore substitutes’ iniquity’ for ‘vanity’ in Job 15:35, Psalms 10:7; cf. Isaiah 58:9. (3) More frequently, however, ‘vanity’ is the tr. of shav’, which also signifies ‘what is naught.’ In the OT it is used to set forth vanity as that which is hollow, unreal, and false. In Psalms 41:6 RVm ‘he speaketh falsehood’ is preferable; but the AV ‘he speaketh vanity’ exemplifies the close connexion between vain or empty words and lies (cf. Psalms 12:2 144:8. job SS’s, Proverbs 30:8, Ezekiel 13:8 22:28). (4) ‘Vanity’ occurs twice as the rendering of ttq ‘emptiness,’ and refers to what is destined to end in failure (Psalms 4:2. Habakkuk 2:13). (5) In the RV it is used for tohu ‘waste,’ but the marginal alternative in all passages but one (Isaiah 59:4) is ‘confusion’ (Isaiah 40:17, 23 44:9).

2. la the NT. — ‘Vain’ is the rendering of (o) kenos ‘empty,’ (b) mataios ‘worthless.’ When the former word is used, stress is laid on the absence of good, especially in essential qualities. The true thought Is suggested by the RVm ‘void’ in 1 Corinthians 15:10, 14, 5. a partial exception is James 2:20 — a rare example of the absolute use of the word. The ‘vain man’ is not only ‘one in whom the higher wisdom has found no entrance,’ but he is also ‘one who is puffed up with a vain conceit of his own spiritual insight’ (Trench, NT Synonyms, p. 181). Even here the primary negative force of the word is clearly discernible; the man’s conceit is ‘vain,’ that is to say, his conception of himself is devoid of real content. He is a ‘man who cannot be depended on, whose deeds do not correspond to his words’ (Mayor, Com. in loc). kenos is the word rendered ‘vain’ in the NT, except in the passages cited in the next paragraph.

When ‘vain’ is the tr. of mataios, as in 1 Corinthians 3:20 15:17, Titus 3:9. James 1:26. 1 Peter 1:18 (cf. the adverb Matthew 15:9. Mark 7:7), more than negative blame is implied. ‘By giving prominence to objectlessness it denotes what is positively to be rejected, bad. ... In Biblical Greek the word is, in the strongest sense, the expression of perfect repudiation’(Cremer, Bib.-Theol. Lexicon of NT Greek, pp. 418, 781). In 1 Corinthians 15:14 the reference (Jcenos) is to’ a hollow witness, a hollow belief,’ to a gospel which is ‘evacuated of all reality,’ and to a faith which has ‘no genuine content.’ But in v. 17 the reference (mataios) is to a faith which is ‘frustrate,’ or ‘void of result,’ because It does not save from sin (cf. Findlay, EOT, in loc).

‘Vanity’ occurs only three times in the NT (Romans 8:20, Ephesians 4:17, 2 Peter 2:18) it is always the tr. of mataiotis, which is not a classical word, but is often found in the LXX, especially as the rendering of hebhel ‘breath’ (see above). When St. Paul describes the creation as ‘subject to vanity’ (Romans 8:20), he has in mind the marring of its perfection and the frustration of its Creator’s purpose by sin; nevertheless, the groanings of creation are, to his ear, the utterance of its hope of redemption. When he says that ‘the Gentiles walls in the vanity of their mind’ (Ephesians 4:17), he is dwelling on the futility of their intellectual and moral gropings, which is the result of their walking in darkness (v.). In 2 Peter 2:18 the intimate connexion between unreality and boastfulness in speech is well brought out in the graphic phrase, ‘great swelling words of vanity.’ How pitiful the teachers who were themselves ‘bond-servants of corruption,’ and yet had the effrontery to ‘promise liberty’ to those whom in reality they were bringing into bondage (v. 19). J. G. Taskeh.

Vashni

Samuel’s firstborn son, according to MT of 1 Chronicles 6:13 (Eng. 28) , which is follawed by AV. RV, following the Syr. (see mg.), and on the strength of v. 18 (!3) and the 1 Samuel 8:2, supplies Joel as the name of Samuel’s oldest son, and substitutes ‘and the second Abiah’ tor ‘Vashni and Abiah.’

Vashti

(Esther 1:9, 11 etc.). See Esther [Book of], 3.

Vatj Ok Waw

The sixth letter of the Hebrew alphabet, and as such employed in the 119th Psalm to designate the 6th part, each verse of which begins with this letter.

Vedan

In RV the name of a country or city that traded with Tyre (Ezekiel 27:19). AV has ‘Dan also.’ The passage is so corrupt that no certainly correct reading is at present attainable. Cf. Uzal.

J. F. McCuBDT.

Veil

See Vail.

Vermilion

See Colours, 4.

Versions

See English Versions, Greek Versions OF OT, Text of NT, Text Versions and Languages of OT, Vulgate, etc.

Vessels

See House, § 9; Meals, § 5. For ‘the vessels of the tabernacle’ (AV) RV has sometimes ‘furniture,’ sometimes ‘instruments,’ according to the context (cf. Numbers 1:50 with 3). For the Temple cf. 1 Ch 9 in AV and RV. In Genesis 43:11 ‘vessels’ is equivalent to ‘saddlebags.’ In 1 Thessalonians 4:4 ‘vessel’ probably stands for ‘body’ rather than ‘wife,’ an alternative favoured by many (see Milligan, Thess., ad loc,).

A. R. S. Kennedy.

Vestry

Vestry occurs only in 2 Kings 10:22 ‘him that was over the vestry,’ as the rendering of a word of uncertain meaning. Cf. 22" ‘keeper of the wardrobe.’

Vesture

In AV this word occurs as the rendering both of words denoting dress or raiment generally, as Genesis 41:42, Psalms 22:18. and of special words for the plaid-like upper garment of antiquity, as 22:12 (see Fringes), Revelation 19 (RV here ‘garment’), for which see Dress, § 4 (a). A. R. S. Kennedy.

Vial

Vial occurs in OT only in 1 Samuel 10:1 AV, and 2 Kings 9 RV (AV box) for an oil-flask. In NT, RV has substituted’ bowl’ for ‘vial’ throughout (Revelation 5:8 15:7 16:1 ff.). The phiate was a flat vessel, resembling a saucer, specially used for pouring libations of wine upon the altar of a deity. A. R. S. Kennedy.

Village

For the OT villages and their relation to the ‘mother’ city, see City, and cf. Fortification AND Sibgecraft, od init. In all periods of Heb. history the cultivators of the soil lived for greater security in villages, the cultivated and pasture land of which was held in common. Solitary homesteads were unknown. The NT writers and Josephus also distinguish between a city (polis) and a village (.kdmi), the distinction being primarily a difference not of size but of status. Thus in Mark 1 the word rendered ‘towns’ is literally ‘village-cities’ (others render ‘market-towns’), i.e. places which are cities as regards population but not as regards constitutional status. When Josephus tells us that ‘the very least of the villages of Galilee’ contained above 15,000 inhabitants’ ( BJ iii. iii. 2 [Niese, § 43]). he is, more suo, drawing a very long bow indeed 1

A. R. S. Kennedy.

Vine, Vineyard

The usual Heb. word for ‘vine’ is gephen, used of the ?,™P.^;"°®*^®‘^™‘‘*^‘‘*^‘"‘®P*>° 2 K48’, where gephmsSdeh (lit. field vine’) refers to a wild-gourd vine. Another word, aoreq (Isaiah 5:2, Jeremiah 2:21), or soreqah (Genesis 49:11), refers to superior vines with purple grapes.

The vine ( VUis vinifera) is supposed to be a native of the shores or the Caspian, but has been cultivated in Palestine from the earliest times, as is witnessed by the extensive remains of ancient vineyards. The climate is peculiarly suited to the grape, which reaches perfection during the prolonged sunshine and the dewy nights of late summer. Vines specially flourish on the hillsides unsuited for cereals (Jeremiah 31:5, Amos 9:13). Viticulture, which languished for centuries under the Arabs, has recently been revived by the German and Jewish colonies, and millions of imported vines of choice strain have been planted. As in the case of the olive, the culture of the vine needs a peaceful, settled population, as the plants require several years’ care before bearing fruit (Zephaniah 1:13). and constant attention if they are to maintain their excellence; hence to sit under one’s ‘own vine and fig tree’ was a favourite image of peace (1 Kings 4:25, Micah 4:4, Zee S"). In some districts to-day vines are trained over a trellis at the front door, making a cool summer resort. The Israelites found Palestine ready planted with vineyards (Deuteronomy 6:11. Joshua 24:13. Nehemiah 9:25). The steps taken in making a vineyard are described In detail in Is S. The land must be fenced (cf. Psalms 80:12). the stones gathered out, the choicest possible plants obtained. A winepress was cut in the rock, and a watch tower (Isaiah 5:2. Matthew 21:33) was built to guard against intruders. These last included foxes (or jackals) (Ca2’5) and boars (Psalms 80:13). In such a tower the owner’s family will probably pass all the grape season; during the vintage a large proportion of the people are to be found living in the vineyards. Every spring the soil between the vines must be dug or ploughed up and the plants pruned (Leviticus 25:3, 4. Isaiah 5) ; neglect of this leads to rapid deterioration of the grapes; only the slothful man could permit his vineyard to be overgrown with ‘thorns and nettles’ and ‘the stone wall thereof to be broken down’ (Proverbs 24). The clusters of grapes are often enormous (cl. Numbers 13:23). When the vintage is over and the leaves turn sere and yellow, the vineyards have a very desolate look (Isaiah 34:4). The failure of the vintage was looked upon as one of God’s terrible punishments(Ps 78. Jeremiah 8:13. Habakkuk 3:17). and a successful and prolonged vintage as a sign of- blessing (Leviticus 26). Of the vast quantities of grapes produced in ancient times a large proportion was, without doubtj converted into dibs (Arab.) or grape honey (cf. Heb. de!)asft = ‘honey’), a form of thick, intensely sweet grape juice, which is still made in considerable quantities in Syria, but which must have been much more important in the days when cane sugar was unknown. Many references to ‘honey’ probably refer to this product rather than to that of the bee.

Israel iscompared toavine inEzk lS. 17, Is5, and Ps80. The vine-leaf was a favourite design on Jewish coins. The numerous references to the vine in the NT (e.g. Matthew 20:1 ff. 21: , John 15) point to the continued importance of viticulture in those days.

Vine of Sodom (Deuteronomy 32:32). — if the reference is to any particular plant — which is very doubtful — the most probable is the colocynth (CitruUus colocynthis); see GouBD. The apple-sized fruit of the curious ‘osher iCaiotropis procera) has been suggested; but though this answers well to the description by Josephus (,BJ IV. viii. 4) of the’ fruits of Sodom’ which vanish into ashes, so substantial a tree, with its cork-like bark and large glossy leaves, could in no sense be called a vine. E. W. G. Masterman.

Vinegar

The light wine of Bible times, in consequence of the primitive methods of manufacture then in vogue (for which see Wine and Strong Drink), turned sour much more rapidly than modern wines. In this condition it was termed chOmels (lit. ‘sour [stuff]‘), and was used, mixed with water, as a drink by the peasants <Ru 2"). The Nazirite’s vow of abstinence included also’ vinegar of wine’ and ‘vinegar of strong drink,’ i.e. of all intoxicating liquor other than grape-wine (Numbers 6:3). The Jewish chSmeta corresponded to the Roman posca, the favourite drink of the soldiers, which those charged with our Lord’s crucifixion offered Him on the cross — EV ‘vinegar’ (John 19:29 f.: but not Matthew 27:34. see RV). A. R. S. Kennedy.

Viol

See Music, etc., 4 (1) (6).

Violet

See Colours, 6.

Viper

See Serpent.

Virgin

Virgin usually represents (o) Heb. belhtUBh, an unmarried maiden. The word is frequently applied to countries, often with the addition of ‘daughter,’ e.g. Israel (Jeremiah 18:13. Amos 5:2). Zion (2 Kings 19:21, Lamentations 2:13). Babylon (Isaiah 47:1) Egypt (Jeremiah 46:11). In Joel 1:8 it is used of a young widow. Deuteronomy 22:23 ff. has laws for the protection of virgins; V." insists on the importance of virginity in a bride. (6) In Isaiah 7:14 a rare word ‘almah is used (RVm’ maiden ‘). ‘The OT usage is indecisive as to whether it is confined to the unmarried (e.g. Exodus 2:8. Song of Songs 1:3 6:8; masc. 1 Samuel 17:56 20:22). The Arab, root means’ to be mature,’ and the Aram, does not connote virginity. The word apparently means ‘one of marriageable age,’ and is certainly not the word which would naturally be used if ‘virginity’ were the point to be emphasized. LXX has panhenos (‘virgin’); so Matthew 1:23; but the complaints of Justin and Irenaeus against the later Jewish tr. neanis (‘damsel’) are hardly justifiable. A modern view holds that Isaiah was adopting the language of a current mythological tradition, and intended the word to convey the idea of a divine mother (note ‘the virgin,’ RVm). (c) Revelation 14:4 uses the word of men, probably metaphorically, implying chastity, not celibacy; cf. 2 Co II2. Acts 21:9 is probably the germ of the later ‘order’ of virgins. For ‘Virgin-birth’ see pp. SSg*", 705". C. W. Emmet.

Virtue

In Mark 5:30. Luke 6:19 8:46 the word ‘virtue’ is used with the antiquated meaning of ‘power,’ or ‘powerful influence’ (Gr. dynamis).

Vision

1. In OT. — In its earlier form the vision is closely associated with belief in dreams (wh. see) as the normal vehicle of Divine revelation. The two words are repeatedly used of the same experience, the dream being rather the form, the vision the substance (.e.g. Daniel 1:17 2:28 4:5. cf. Joel 2:28). The common phrase ‘visions of the night’ embodies the same conception (Daniel 2:19. Job 4:13. Genesis 46:2; gf. 1 Samuel 3:1–15, Acts 16:9). In the darkness, when the eye is closed (Numbers 24:3, 4) and the natural faculties are suspended by sleep, God speaks to men. A further stage is the belief in an exalted condition of quickened spiritual discernment (‘ecstasy’ Acts 11:5 22:17. cf. Genesis 15:12 [LXX]), detached from the dream-state and furthered by fasting, prayer, and sell-discipline (Dn I02-‘, cf. Acts 10:9–11). But in the later OT books neither ecstasy nor the objective vision, with its disclosure in cryptic symbolism of future happenings (Daniel), or of the nature and purposes of God (Ezekiel, Zechariah), has a place in the normal line of development of man’s conception of the methods of Di-vine revelation. The earlier prophets had already attained to the idea of vision as inspired insight, of revelation as an inward and ethical word of God (Isaiah 1:1 2:1 etc.; cl. 1 Samuel 3:1, Psalms 89:19). Their prophetic consciousness is not born of special theophanies, but rather of a resistless sense of constraint upon them to discern and utter the Divine will (Amos 7:14, 15. Isaiah 6:5. Jeremiah 1:6. Ezekiel 3:12–15). Ecstasies and visual appearances are the exception (Amos 7:1–9 8:1. Isaiah 6, Jeremiah 1:11–13). In Isaiah 22:1, 5 ffS’ hizzaySn ‘valley of vision’ (EV) is possibly a mistake for 98’ Hinndm, ‘Valley of Hinnom.’

2. In NT. — St. Paul once makes incidental reference to his ‘visions’ (2 Corinthians 12:1). and perhaps confirms the objective character of the revelation to him on the road to Damascus (Galatians 1:11–17. 1 Corinthians 9:1 15:8). Visions are also recorded in Luke 1. 2, Acts 10. 11. 16; and the term is once applied to the Transfiguration (Matthew 17:9; Mk. Lk. ‘the things which they had seen’). But the NT vision is practically confined to the Apocalyptic imagery of the Book of Revelation. S. W. Green.

Vophsi

The father of the Naphtalitespy (Numbers 13:14).

Vows

In common with most peoples of the ancient world, the making of vows was of frequent occurrence among the Israelites. The underlying idea in making a vow was to propitiate the Deity; this was done either by promising to do something for Him, or to please Him by the exercise of self-denial. Vows were made from a variety of motives: Jacob vows a vow according to which he will please Jahweh by becoming His worshipper, on condition that Jahweh will keep him safe during his journey and give him food and raiment (Genesis 28:20–22). Jephthah vows to offer to Jahweh the first person he sees coming out of his house on his return from battle, provided he is victorious (Judges 11:30, 31). Hannah vows that If Jahweh gives her a son, she will dedicate him to the service of God (1 Samuel 1:11). These cases are typical: in each something is promised to God, on condition that God will do something for him who makes the vow. But there was another class of vows which were of a more disinterested character; the most striking here would be the Nazlrite vow, according to which a man undertook to lead a strenuously austere life, which was supposed to approximate to the simple life of the patriarchs; that was done out of protest against the current mode of life, which|had been largely adopted from the Canaanites; indeed, the Nazirite vow implied, and was intended to be, a life of greater loyalty to Jahweh.

There are two words in Hebrew for a vow; — though they do not necessarily correspond to the two ideas just mentioned: neder, which is a vow whereby a man dedicates something, even himself, to God; Hssar, a vow by which a man binds himself to abstain from enjoyment, or to exercise self-denial, in honour of Jahweh.

Vows were clearly of very common occurrence in Israel, indeed it would almost seem as though at one time it was deemed generally incumbent on men to make vows; this would, at all events, explain the words in Deuteronomy 23:22. ‘But if thou shalt forbear to vow, it shall be no sin in thee.’ A vow having once been made had to be kept at all costs (Deuteronomy 23:21, 23. Numbers 30:2. Judges 11:35) ; though, as regards women, they might be absolved by father or husband, under certain conditions, from fulfilling a vow (Numbers 30:1–8). From the expression used in connexion with the making of a vow, ‘to bind the soul’ (Numbers 30:2). it would seem that the idea was that if the vow was broken the life was forfeited to the Deity to whom the vow had been made; the warning, therefore, of Proverbs 20:25. Exodus 5:5 w , was needed.

In making a vow in which something was promised

to Jahweh, only such things could be promised as were

truly the property of him who vowed ; for this reason a

man might not promise a firstling or the like, as that was

already the property of Jahweh (cf. Leviticus 27:26–29).

In later times the spirit in which vows were observed appears to have degenerated; Malachi speaks sternly of those who make a vow, and in fulfilling it sacrifice unto the Lord ‘a blemished thing’ (1:14). Another, and still worse, misuse of vows meets us in the Gospels: the spurious piety of some men induced them to vow gifts to the use of the sanctuary, but they neglected, in consequence, the most obvious duties of natural affection; when a man uttered the word ‘Oorban’ in reference to any possession of his, it meant that it was dedicated to God. Money that should have gone to the support of aged parents was pronounced to be ‘Corban,’ the son felt himself relieved of all further responsibility regarding his parents, and took honour to himself for having piously dedicated his substance to God (see Matthew 15:5. Mark 7:9 ff.). W. O. E. Oesterley.