Ahitub – Alexander Balas

Ahitub

a-hi'-tub ('achiTubh, "brother of goodness," i.e. "good brother," or, "my brother is goodness"):

(1) The brother of Ichabod and son of Phinehas the son of Eli (1 Samuel 14:3; 1 Samuel 22:9,1 Samuel 22:11,1 Samuel 22:12,1 Samuel 22:20), According to 1 Chronicles 24:1–31 he and his line were descended from Aaron through Ithamar. The record implies that he was born while his father and grandfather were priests at Shiloh, and it says that he was the father and grandfather of priests; but it is silent as to his own exercise of the priestly office. We have no information concerning the office from the time when the Philistines captured the ark till Saul became king. See AHIJAH; AHIMELECH; ABIATHAR.

(2) A descendant of Aaron through Eleazar: by this fact distinguished from Ahitub, the descendant of Ithamar, though nearly contemporaneous with him. Especially known as the father of Zadok who, at Solomon's accession, became sole high priest (2 Samuel 8:17; 1 Chronicles 6:8; 1 Chronicles 18:16). His genealogical line, from Levi to the Exile, is given in 1 Chronicles 6:1–15. The three successive names, Ahitub and Zadok and Ahimaaz, appear in 2 Samuel 8:17; 2 Samuel 15:27, etc.. The line is paralleled by selected names in Ezra 7:1–5, and relatively late parts of it are paralleled in 1 Chronicles 9:11 and Nehemiah 11:11. The best explanation of certain phenomena in Chronicles is that the record was copied from originals that were more or less fragmentary. In some cases, also, a writer gives only such parts of a genealogy as are needed for his purpose. It is due to these causes that there are many omissions in the genealogical lists, and that they supplement one another. Allowing for these facts there is no reason why we should not regard the genealogies of Ahitub as having distract historical value.

(3) In the genealogies, in the seventh generation from Ahitub, the descendant of Eleazar, appears another Ahitub, the son of another Amariah and the father (or grandfather) of another Zadok (1 Chronicles 6:11; 1 Chronicles 9:11, Nehemiah 11:11). The list in Ezra 7:1–28 omits a block of names, and the Ahitub there named may be either 2 or 3. He is mentioned in 1 Esdras 8:2 and 2 Esdras 1:1, and the name occurs in Judith 8:1. In these places it appears in the English versions in the various forms: Ahitub, Ahitob, Achitob, Acitho.

Willis J. Beecher

Ahlab

a'-lab ('achlabh, "fat or fruitful"): A town of Asher. It is clear, however, that the Israelites failed to drive away the original inhabitants (Judges 1:31). Some have identified Ahlab with Gush Halab or Geschila, Northwest of the Sea of Galilee.

Ahlai

a'-li ('achlay "O would that!"):

(1) A Son of Sheshan (1 Chronicles 2:31) or according to 1 Chronicles 2:34 a daughter of Sheshan, for here we read: "Now Sheshan had no sons, but daughters."

(2) The father of Zabad, a soldier in David's army (1 Chronicles 11:41).

Ahoah

a-ho'-a ('achoah, "brotherly"(?)): A son of Bela of the tribe of Benjamin (1 Chronicles 8:4).

Ahohite

a-ho'-hit ('achochi): A patronymic employed in connection with the descendants of AHOAH (which see) such as Doda (2 Samuel 23:9) or Dodo (1 Chronicles 11:12), Ilai (29) or Zalmon (2 Samuel 23:28), and also Eleazar, son of Dodo (1 Chronicles 11:12). The family must have been fond of military affairs, for all the above were officers in David and Solomon's armies.

Aholah

a-ho'-la. See OHOLAH.

Aholiab

a-ho-li'-ab. See OHOLIAB.

Aholiah

a-ho-li'-a. See OHOLIAH.

Aholibah

a-ho'-li-ba. See OHOLIBAH.

Aholibamah

a-ho-li-ba'-ma. See OHOLIBAMAH.

Ahumai

a-hu'-ma-i, a-hu'-mi ('achumay, "brother of water"(?)): A descendant of Shobal of the tribe of Judah (1 Chronicles 4:2).

Ahuzzam; Ahuzam

a-huz'-am, a-hu'-zam ('achuzzam, "possessor"). A son of Ashahur of the tribe of Judah, his mother's name was Naarah (1 Chronicles 4:6); written Ahuzam in the King James Version.

Ahuzzath

a-huz'-ath ('achuzzath, "possession"): A "friend" perhaps a minister, of Abimelech, king of Gerar. He together with Phicol, commander of the army, accompanied their sovereign to Beersheba to make a covenant with Isaac (Genesis 26:26). The termination "-ath" reminds us of Philistine proper names, such as Gath, Goliath, etc. Compare Genubath (1 Kings 11:20).

Ahzai

a'-zi ('achzay, "my protector"): A priest who resided in Jerusalem (Nehemiah 11:13). The the King James Version has Ahasai which is probably the same as Jahzevah of 1 Chronicles 9:12.

Ai

a'-i (`ay, written always with the definite article, ha-`ay, probably meaning "the ruin," kindred root, `awah):

(1) A town of central Palestine, in the tribe of Benjamin, near and just east of Bethel (Genesis 12:8). It is identified with the modern Haiyan, just south of the village Der Diwan (Conder in HDB; Delitzsch in Commentary on Genesis 12:8) or with a mound, El-Tell, to the north of the modern village (Davis, Dict. Biblical). The name first appears in the earliest journey of Abraham through Palestine (Genesis 12:8), where its location is given as east of Bethel, and near the altar which Abraham built between the two places. It is given similar mention as he returns from his sojourn in Egypt (Genesis 13:3). In both of these occurrences the King James Version has the form Hai, including the article in transliterating. The most conspicuous mention of Ai is in the narrative of the Conquest. As a consequence of the sin of Achan in appropriating articles from the devoted spoil of Jericho, the Israelites were routed in the attack upon the town; but after confession and expiation, a second assault was successful, the city was taken and burned, and left a heap of ruins, the inhabitants, in number twelve thousand, were put to death, the king captured, hanged and buried under a heap of stones at the gate of the ruined city, only the cattle being kept as spoil by the people (Joshua 7:1–26; Joshua 8:1–35). The town had not been rebuilt when Jos was written (Joshua 8:28). The fall of Ai gave the Israelites entrance to the heart of Canaan, where at once they became established, Bethel and other towns in the vicinity seeming to have yielded without a struggle. Ai was rebuilt at some later period, and is mentioned by Isa (Isaiah 10:28) in his vivid description of the approach of the Assyrian army, the feminine form (`ayyath) being used. Its place in the order of march, as just beyond Michmash from Jerusalem, corresponds with the identification given above. It is mentioned also in post-exilic times by Ezra 2:28 and Nehemiah 7:32, (and in Nehemiah 11:31 as, `ayya'), identified in each case by the grouping with Bethel.

(2) The Ai of Jeremiah 49:3 is an Ammonite town, the text probably being a corruption of `ar; or ha-`ir, "the city" (BDB).

Edward Mack

Aiah

a'-ya ('ayyah, "falcon"; once in the King James Version Ajah, Genesis 36:24):

(1) A Horite, son of Zibeon, and brother of Anah, who was father of one of Esau's wives (Genesis 36:24; 1 Chronicles 1:40).

(2) Father of Rizpah, a concubine of Saul, about whom Ishbosheth falsely accused Abner (2 Samuel 3:7), and whose sons were hanged to appease the Gibeonites, whom Saul had wronged (2 Samuel 21:8–11).

Aiath

a'-yath (`ayyath): Found in Isaiah 10:28; feminine form of the city AI (which see).

Aid

ad (chazaq, "to strengthen," "to aid"): A military term used only once in Old Testament in the King James Version (Judges 9:24) and displaced in the Revised Version (British and American) by the literal rendering, "who strengthened his hands." The men of Shechem supported Abimelech in his fratricidal crime, with money, enabling him to hire men to murder his brethren. The fundamental idea in the word, as used in the Old Testament, is "abounding strength."

Aija

a-i'-ja (`ayya'): A form of name for city Ai, found in Nehemiah 11:31. See AI; AIATH.

Aijalon

a'-ja-lon ('ayyalon, "deerplace"; the King James Version, Ajalon (Joshua 10:12)):

(1) The name of a town allotted to the tribe of Da (Joshua 19:42), which was also designated a Levitical city (Joshua 21:24), which fell to the Sons of Kohath (1 Chronicles 6:69). The first mention of Aijalon is in the narrative of Joshua's defeat of the five Amorite kings: "thou, Moon, in the valley of Aijalon" (Joshua 10:12). The Danites failed to take it from the Amorites (Judges 1:35), although the men of Ephraim held it in vassalage. Here Saul and Jonathan won a great victory over the Philistines (1 Samuel 14:31). At one time it was held by the tribe of Benjamin (1 Chronicles 8:13). Rehoboam fortified it against the kingdom of Israel (2 Chronicles 11:10). In the days of King Ahaz it was captured by the Philistines (2 Chronicles 28:18). It has been identified with the modern Yalo; its antiquity goes back to Tell el-Amarna Letters, in which it has mention. It Is situated Northwest of Jerusalem in a valley of the same name, which leads down from the mountains to the sea.

(2) A town in the tribe of Zebulun, site unknown, where Elon the judge was buried (Judges 12:12).

Edward Mack

Aijeleth Hash-Shahar

a'-je-leth hash-sha'-har. See PSALMS; SONG.

Ail

al (Anglo-Saxon: eglan, "to pain"): As a verb translation, is "to trouble," "afflict" (obsolete); intrans, "to feel pain, trouble, uneasiness," etc.; it represents Hebrew mah lekha "what to thee" (Genesis 21:17, "What aileth thee, Hagar?"; Judges 18:23; 1 Samuel 11:5; 2 Samuel 14:5; 2 Kings 6:28; Isaiah 22:1); in Psalms 114:5, it is figuratively or poetically applied to the sea, the river Jordan, etc.: "What ailed thee, O thou sea, that thou fleddest?" etc.; the Revised Version (British and American), "What aileth thee, O thou sea that thou fleest?" etc.; in 2 Esdras 9:42; 10:31, "What aileth thee?"

Aim

am: In The Wisdom of Solomon 13:9. Lit. translation by the King James Version of Greek stochasasthai, which commonly means "to shoot at." This is Interpreted and explained by the Revised Version (British and American) as "explore," with a hint as to the nature of the process, and may be paraphrased: "If they be able to conjecture the mysteries of the universe."

Ain (1)

See AYIN.

Ain (2)

a'-in (`ayin, "eye or spring (of water)"):

(1) A town in the extreme Northwest corner of Canaan, so named, most probably, from a noted spring in the vicinity (Numbers 34:11). Thomson and after him Robinson make Ain the same as `Ain el-`Asy, the chief source of the Orontes, some fifteen miles Southwest of Riblah, which, in turn, is about twenty miles Southwest of Emesa (Hums). As Ain is named in connection with Lake Gennesaret, some claim that Riblah of Numbers 34:11 must be another place farther South and closer to that lake.

(2) A Levitical city (Joshua 21:16) in the Negeb or southern part of Judah. It was first allotted to the tribe of Judah (Joshua 15:32) but later to Simeon (Joshua 19:7). The fact that it is several times named in immediate connection with Rimmon has lent plausibility to the view that we have here a compound word, and that we should read En-Rimmon, i.e. Ain-Rimmon (see Joshua 15:32; Joshua 19:7; 1 Chronicles 4:32). See also AYIN.

W. W. Davies

Air

ar (aer): In the Old Testament "air" is used (with one exception) in the phrase "fowl" or "fowls (birds) of the air." The Hebrew word is usually rendered "heaven" or "heavens." According to ancient Hebrew cosmogony the sky was a solid dome (firmament) stretching over the earth as a covering. In the above phrase the air means the space between the earth and the firmament. In Job 41:16 "air" renders ruach, "breath," "wind," "spirit." The scales of the leviathan are so closely joined together that no air can penetrate. In the New Testament the phrase "birds (or fowls) of the air," occurs ten times. This simply reproduces the Hebraism noticed above. Apart from this expression "air" in the King James Version represents aer, which denotes the atmosphere which surrounds us. The expression "beating the air" (1 Corinthians 9:26) means to "deal blows that do not get home"--that miss the mark. In his conflict with the lower life represented by the body, Paul compares himself to a boxer who aims with unerring accuracy at his opponent. No stroke is lost. Paul also uses the phrase "speaking into the air" (1 Corinthians 14:9) in reference to the unintelligible utterances of those who "spake with tongues." In the expression, "prince of the powers of the air" (Ephesians 2:2 the King James Version) we find an echo of the current belief that the air was the dwelling place of spirits, especially of evil spirits.

Thomas Lewis

Airus

a-i'-rus, ar'-us (Iairos): the King James Version, one of the heads of a family of temple servants (1 Esdras 5:31 the Revised Version (British and American) JAIRUS), which returned from Babylon with Zerubbabel; in the Old Testament called Reaiah (Ezra 2:47; Nehemiah 7:50), and classed among the Nethinim.

Ajah

a'-ja. An Edomite tribe (Genesis 36:24 the King James Version). See AIAH.

Ajalon

aj'-a-lon. See AIJALON.

Akan

a'-kan (`aqan, "twisted"): A son of Ezer, a descendant of Esau of Seir (Genesis 36:27). He is called Jaakan in 1 Chronicles 1:42. The King James Version margin has Jakan.

Akatan

ak'-a-tan (Akatan; the King James Version, Acatan = Hakkatan; Ezra 8:12): The father of Joannes who returned with Ezra to Jerusalem (1 Esdras 8:38).

Akeldama

a-kel'-da-ma (Akeldama, or, in many manuscripts, Akeldamach; the King James Version, Aceldama): A field said in Acts 1:19 to have been bought by Judas with the "thirty pieces of silver." In Matthew 27:6,Matthew 27:7 it is narrated that the priests took the silver pieces which Judas had "cast down .... into the sanctuary" and "bought with them the potter's field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day." Doubtless it was a supposed connection between this potter's field and the potter's house (Jeremiah 18:2) and the Valley of the Son of Hinnom (Jeremiah 19:2) which influenced the selection of the present site which, like the Aramaic h-q-l-d-m-' (Dalman), is today known as haqq-ed-dumm, "field of blood."

Tradition, which appears to go back to the 4th century, points to a level platform on, and some distance up, the southern slope of the Wady er Rababi (Valley of Hinnom) just before it joins the Kidron Valley. Upon this spot there is a very remarkable ruin (78 ft. x 57 ft.) which for many centuries was used as a charnel house. The earth here was reputed to have the property of quickly consuming dead bodies. So great was its reputation that vast quantities of it are said to have been transported in 1215 AD to the Campo Santo at Pisa.

When this building was standing entire, the bodies were lowered into it through five openings in the roof and then left to disintegrate, so that a few years ago there were very many feet of bones all over the floor. These have now been removed. A little Southeast of this ruin is a new Greek monastery erected in recent years over the remains of a large number of cave tombs; many of the bones from "Akeldama" are now buried here.

E. W. G. Masterman

Akkad; Akkadians

ak'-ad, a-ka'-di-ans. See ACCAD; ACCADIANS.

Akkos

ak'-os (Akbos in 1 Esdras 5:38; the King James Version Accos, which see): The Old Testament equivalent (1 Chronicles 24:10; Ezra 2:61; Nehemiah 3:4,Nehemiah 3:21) is HAKKOZ (haqqots), which also see.

Akkub

ak'-ub (`aqqubh, "pursuer"):

(1) A son of Elioenai, a descendant of Zerubbabel (1 Chronicles 3:24).

(2) A Levite porter on duty at the east gate of the second Temple (1 Chronicles 9:17).

Akrabattine

ak-ra-ba-ti'-ne (Akrabattine; the King James Version, Arabattine): A place in Idumaea where Judas Maccabee defeated the children of Esau (1 Macc 5:3).

Akrabbim

ak-rab'-im (once in the King James Version, Acrabbim (Joshua 15:3); `aqrabbim, "scorpions"): Three times found (Numbers 34:4; Joshua 15:3; Judges 1:36), and always with ma`aleh, "ascent" or "pass"; and so "Ascent of the Scorpions," an ascent at the Southwest point of the Dead Sea and a part of the boundary line between Judah and Edom. At this pass Judas Maccabeus won a victory over the Edomites (1 Macc 5:3), called in the King James Version, Arabattine.

Al-Tashheth; Al-Taschith

al-tash'-heth, al-tas'-kith. See PSALMS; SONG.

Alabaster

al'-a-bas-ter (alabastron (Matthew 26:7; Mark 14:3; Luke 7:37)): In modern mineralogy alabaster is crystalline gypsum or sulphate of lime. The Greek word alabastron or alabastos meant a stone casket or vase, and alabastites was used for the stone of which the casket was made. This stone was usually crystalline stalagmitic rock or carbonate of lime, now often called oriental alabaster, to distinguish it from gypsum. The word occurs in the Bible only in the three passages of the Synoptic Gospels cited above. See BOX.

Alameth

al'-a-meth (`alameth, "concealment"; 1 Chronicles 7:8 the King James Version): The name of a son of Becher and grandson of Benjamin. His name was preserved as the name of a town near Anathoth (ALLEMETH, 1 Chronicles 6:60 the Revised Version (British and American)). Except for the strong pausal accent in the Hebrew the form of the word would be the same as ALEMETH (which see).

Alammelech

a-lam'-e-lek: the King James Version (Joshua 19:26) for ALLAMMELECH (which see).

Alamoth

al'-a-moth. See MUSIC.

Alarm

a-larm' (teru`ah): This expression is found six times in the Old Testament. The Hebrew word so rendered is derived from a verb meaning "to shout" or "blow a horn," as a signal for breaking up camp, starting on a journey or into battle, or in triumphant shout over the defeat of enemies. In a few instances it is employed of a cry of despair or distress. The noun teru`ah translated "alarm" in Numbers 10:5 f refers to the signal given the people of Israel to start on their journey in the Wilderness. The passages in Jer (4:19; 49:2) both refer to the summons for war. The same is true of Zechariah 1:16. The law concerning the sounding of the alarm is fully stated in Numbers 10:1–10. Here we read that two silver trumpets of beaten work were sounded by the sons of Aaron in case of war and also "in the day of .... gladness" to gather the people together for the various feasts, new moons, sacrifices and offerings.

W. W. Davies

Albeit

ol-be'-it (hina me; literally, "lest"): Occurs in a paraphrase rather than as a translation of a clause in Philemon 1:19 the King James Version. The thought is: "although" or "albeit" (synonym of "although") "I might say," etc. This the Revised Version (British and American) translates with intense literalness: "that I say not".

Alcimus

al'-si-mus ('elyaqum, "God will rise"; Alkimos, "valiant"): A high priest for three years, 163-161 BC, the record of whose career may be found in 1 Macc 7:4-50; 9:1-57; 2 Macc 14; see also Ant, XII, 9-11; XX, 10. He was a descendant of Aaron, but not in the high-priestly line (1 Macc 7:14; also Ant, XX, 10); and being ambitious for the office of high priest, he hastened to Antioch to secure the favor and help of the new king, Demetrius, who had just overthrown Antiochus Eupator and made himself king. Alcimus was of the Grecianizing party, and therefore bitterly opposed by the Maccabees. Demetrius sent a strong army under Bacchides to establish him in the high-priesthood at Jerusalem. The favor with which Alcimus was received by the Jews at Jerusalem on account of his Aaronic descent was soon turned to hate by his cruelties. When Bacchides and his army returned to Antioch, Simon Maccabeus attacked and overcame Alcimus, and drove him also to Syria. There he secured from Demetrius another army, led by Nicanor, who, failing to secure Simon by treachery, joined battle with him, but was defeated and killed. A third and greater army, under Bacchides again, was dispatched to save the falling fortunes of Alcimus. Now Simon was overwhelmed and slain, Alcimus established as high priest and a strong force left in Jerusalem to uphold him. But he did not long enjoy his triumph, since he died soon after from a paralytic stroke.

Edward Mack

Alcove

al'-kov (qubbah; the King James Version tent; the American Standard Revised Version pavilion; the American Revised Version, margin alcove): Perhaps a large tent occupied by a prince (Numbers 25:8).

Alema

al'-e-ma (Alemois): A town in Gilead, mentioned once only (1 Macc 5:26), besieged by the nations under Timotheus, together with Bosor and other cities; and probably relieved along with these cities by Judas Maccabeus, although no mention is made of Alema's relief. The name occurs the one time as dative plural.

Alemeth

al'-e-meth (`alemeth, "concealment"):

(1) the Revised Version (British and American) for Alameth of the King James Version in 1 Chronicles 7:8.

(2) Descendant of Saul and Jonathan, and son of Jehoaddah, 1 Chronicles 8:36, or of Jarah, 1 Chronicles 9:42. The genealogies in the two chapters are identical, and he is the fifth generation after Jonathan.

(3) In some Hebrew texts, Ginsburg and Baer, for ALLEMETH (which see); so in the King James Version.

Aleph

a'-lef ('): The first letter of the Hebrew alphabet. It is nearly soundless itself and best represented, as in this Encyclopedia, by the smooth breathing ('), but it is the direct ancestor of the Greek, Latin and English "a" as in "father." In either case this beginning of the alphabet happens to be near the very basis of all speech--in one case the simple expiration of breath, in the other the simplest possible vocal action--the actual basis from which all other vowels are evolved. It became also the symbol for the number one (1) and, with the dieresis, 1,000. It is the symbol also for one of the most famous of Greek Biblical manuscripts, the Codex Sinaiticus. For name, written form, etc., see ALPHABET.

E. C. Richardson

Aleppo

a-lep'-o. See BEREA.

Alexander

al-eg-zan'-der Alexandros, literal meaning "defender of men." This word occurs five times in the New Testament, (Mark 15:21; Acts 4:6; Acts 19:33; 1 Timothy 1:19,1 Timothy 1:20, 2 Timothy 4:14): It is not certain whether the third, fourth and fifth of these passages refer to the same man.

1. A Son of Simon of Cyrene:

The first of these Alexanders is referred to in the passage in Mk, where he is said to have been one of the sons of Simon of Cyrene, the man who carried the cross of Christ. Alexander therefore may have been a North African by birth. Matthew, Mark, and Luke all record the fact, with varying detail, that Simon happened to be passing at the time when Christ was being led out of the city, to be crucified on Calvary. Mark alone tells that Simon was the father of Alexander and Rufus. From this statement of the evangelist, it is apparent that at the time the Second Gospel was written, Alexander and Rufus were Christians, and that they were well known in the Christian community. Mark takes it for granted that the first readers of his Gospel will at once understand whom he means.

There is no other mention of Alexander in the New Testament, but it is usually thought that his brother Rufus is the person mentioned by Paul in Romans 16:13, "Salute Rufus the chosen in the Lord, and his mother and mine." If this identification is correct, then it follows, not only that the sons of Simon were Christians, but that his wife also was a Christian, and that they had all continued faithful to Christ for many years. It would also follow that the households were among the intimate friends of Paul, so much so that the mother of the family is affectionately addressed by him as "Rufus' mother and mine." The meaning of this is, that in time past this lady had treated Paul with the tender care which a mother feels and shows to her own son.

This mention of Rufus and his mother is in the list of names of Christians resident in Rome. Lightfoot (Comm. on Phil, 176) writes: "There seems no reason to doubt the tradition that Mr wrote especially for the Romans; and if so, it is worth remarking that he alone of the evangelists describes Simon of Cyrene, as `the father of Alexander and Rufus.' A person of this name therefore (Rufus) seems to have held a prominent place among the Roman Christians; and thus there is at least fair ground for identifying the Rufus of Paul with the Rufus of Mark. The inscriptions exhibit several members of the household (of the emperor) bearing the names Rufus and Alexander, but this fact is of no value where both names are so common."

To sum up, Alexander was probably by birth a North African Jew; he became a Christian, and was a well-known member of the church, probably the church in Rome. His chief claim to recollection is that he was a son of the man who carried the cross of the Saviour of the world.

2. A Relative of Annas:

The second Alexander, referred to in Acts 4:6, was a relative of Annas the Jewish high priest. He is mentioned by Lk, as having been present as a member of the Sanhedrin, before which Peter and John were brought to be examined, for what they had done in the cure of the lame man at the gate of the temple. Nothing more is known of this Alexander than is here given by Luke. It has been conjectured that he may have been the Alexander who was a brother of Philo, and who was also the alabarch or magistrate of the city of Alexandria. But this conjecture is unsupported by any evidence at all.

3. Alexander and the Riot at Ephesus:

The third Alexander is mentioned in Acts 19:33: "And some of the multitude instructed Alexander, the Jews putting him forward. And Alexander beckoned with the hand, and would have made defense unto the people. But when they perceived that he was a Jew, all with one voice," etc., the Revised Version, margin. In the matter of the riot in Ephesus the whole responsibility rested with Demetrius the silversmith. In his anger against the Christians generally, but specially against Paul, because of his successful preaching of the gospel, he called together a meeting of the craftsmen; the trade of the manufacture of idols was in jeopardy. From this meeting there arose the riot, in which the whole city was in commotion. The Jews were wholly innocent in the matter: they had done nothing to cause any disturbance. But the riot had taken place, and no one could tell what would happen. Modern anti-Semitism, in Russia and other European countries, gives an idea of an excited mob stirred on by hatred of the Jews. Instantly recognizing that the fury of the Ephesian people might expend itself in violence and bloodshed, and that in that fury they would be the sufferers, the Jews "put forward" Alexander, so that by his skill as a speaker he might clear them, either of having instigated the riot, or of being in complicity with Paul. "A certain Alexander was put forward by the Jews to address the mob; but this merely increased the clamor and confusion. There was no clear idea among the rioters what they wanted: an anti-Jewish and an anti-Christian demonstration were mixed up, and probably Alexander's retention was to turn the general feeling away from the Jews. It is possible that he was the worker in bronze, who afterward did Paul much harm" (Ramsay, Paul the Traveler, etc., 279).

4. Alexander an Ephesian Heretic:

The fourth of the New Testament Alexanders is one of two heretical teachers at Ephesus--the other being Hymeneus: see article under the word--against whom Paul warns Timothy in 1 Timothy 1:19,1 Timothy 1:20. The teaching of Hymeneus and Alexander was to the effect that Christian morality was not required--antinomianism. They put away- -"thrust from them," the Revised Version (British and American)--faith and a good conscience; they willfully abandoned the great central facts regarding Christ, and so they "made shipwreck concerning the faith."

5. His Heresy Incipient Gnosticism:

In 2 Timothy 2:17,2 Timothy 2:18, Hymeneus is associated with Philetus, and further details are there given regarding their false teaching. What they taught is described by Paul as "profane babblings," as leading to more ungodliness, and as eating "as doth a gangrene." Their heresy consisted in saying that the resurrection was past already, and it had been so far successful, that it had overthrown the faith of some. The doctrine of these three heretical teachers, Hymeneus, Alexander and Philetus, was accordingly one of the early forms of Gnosticism. It held that matter was originally and essentially evil; that for this reason the body was not an essential part of human nature; that the only resurrection was that of each man as he awoke from the death of sin to a righteous life; that thus in the case of everyone who has repented of sin, "the resurrection was past already," and that the body did not participate in the blessedness of the future life, but that salvation consisted in the soul's complete deliverance from all contact with a material world and a material body.

So pernicious were these teachings of incipient Gnosticism in the Christian church, that they quickly spread, eating like a gangrene. The denial of the future resurrection of the body involved also the dental of the bodily resurrection of Christ, and even the fact of the incarnation. The way in which therefore the apostle dealt with those who taught such deadly error, was that he resorted to the same extreme measures as he had employed in the case of the immoral person at Corinth; he delivered Hymeneus and Alexander to Satan, that they might learn not to blaspheme. Compare 1 Corinthians 5:5.

6. Alexander the Coppersmith:

The fifth and last occurrence of the name Alexander is in 2 Timothy 4:14,2 Timothy 4:15, "Alexander the coppersmith did me much evil: the Lord will render to him according to his works: of whom do thou also beware (the King James Version "of whom be thou ware also"); for he greatly withstood our words." This Alexander was a worker in copper or iron, a smith. It is quite uncertain whether Alexander number 5 should be identified with Alexander number 4, and even with Alexander number 3. In regard to this, it should be remembered that all three of these Alexanders were resident in Ephesus; and it is specially to be noticed that the fourth and the fifth of that name resided in that city at much the same time; the interval between Paul's references to these two being not more than a year or two, as not more than that time elapsed between his writing 1 Timothy and 2 Timothy. It is therefore quite possible these two Alexanders may be one and the same person.

In any case, what is stud of this last Alexander is that he had shown the evil which was in him by doing many evil deeds to the apostle, evidently on the occasion of a recent visit paid by Paul to Ephesus. These evil deeds had taken the form of personally opposing the apostle's preaching. The personal antagonism of Alexander manifested itself by his greatly withstanding the proclamation of the gospel by Paul. As Timothy was now in Ephesus, in charge of the church there, he is strongly cautioned by the apostle to be on his guard against this opponent.

John Rutherfurd

Alexander Balas

Alexander ba'-las (Alexandros ho Balas legomenos): He contended against Demetrius I of Syria for the throne and succeeded in obtaining it. He was a youth of mean origin, but he was put forth by the enemies of Demetrius as being Alexander, the son and heir of Antiochus Epiphanes. He received the support of the Roman Senate and of Ptolemy VI of Egypt, and on account of the tyranny of Demetrius, was favored by many of the Syrians. The country was thrown into civil war and Demetrius was defeated by Alexander II took up the cause of his father and in 147 BC, Alexander fled from his kingdom and was soon after assassinated.

Our chief interest in Alexander is his connection with the Maccabees. Jonathan was the leader of the Maccabean forces and both Alexander and Demetrius sought his aid. Demetrius granted Jonathan the right to raise and maintain an army. Alexander, not to be outdone, appointed Jonathan high priest, and as a token of his new office sent him a purple robe and a diadem (Ant., XIII, ii, 2). This was an important step in the rise of the Maccabean house, for it insured them the support of the Chasidim. In 153 BC, Jonathan officiated as high priest at the altar (1 Macc 10:1-14; Ant, XIII, ii, 1). This made him the legal head of Judea and thus the movement of the Maccabees became closely identified with Judaism. In 1 Macc 10:1, he is called Alexander Epiphanes.

A. W. Fortune