Amalek; Amalekite – Amok

Amalek; Amalekite

am'-a-lek, a-mal'-e-kit, am'-a-lek-it (`amaleq, `amaleqi): A tribe dwelling originally in the region south of Judah, the wilderness of et-Tih where the Israelites came into conflict with them. They were nomads as a people dwelling in that tract would naturally be. When they joined the Midianites to invade Israel they came "with their cattle and their tents" (Judges 6:3–5). They are not to be identified with the descendants of Esau (Genesis 36:12,Genesis 36:16) because they are mentioned earlier, in the account of the invasion of Chedorlaomer (Genesis 14:7) and in Balaam's prophecy (Numbers 24:20) Amalek is called "the first of the nations," which seems to refer to an early existence. We are uncertain of their origin, for they do not appear in the list of nations found in Genesis 10:1–32. They do not seem to have had any relationship with the tribes of Israel, save as, we may surmise, some of the descendants of Esau were incorporated into the tribe. It is probable that they were of Semitic stock though we have no proof of it.

The first contact with Israel was at Rephidim, in the wilderness of Sinai, where they made an unprovoked attack and were defeated after a desperate conflict (Exodus 17:8–13; Deuteronomy 25:17,Deuteronomy 25:18). On account of this they were placed under the ban and Israel was commanded to exterminate them (Deuteronomy 25:19; 1 Samuel 15:2,1 Samuel 15:3). The next encounter of the two peoples was when the Israelites attempted to enter Canaan from the west of the Dead Sea. The spies had reported that the Amalekites were to be found in the south, in connection with the Hittites, Jebusites and Amorites (Numbers 13:29). The Israelites at first refused to advance, but later determined to do so contrary to the will of God and the command of Moses. They were met by Amalek and the Canaanites and completely defeated (Numbers 14:39–45). Amalek is next found among the allies of Moab in their attack upon Israel in the days of Eglon (Judges 3:13). They were also associated with the Midianites in their raids upon Israel (Judges 6:3), and they seemed to have gained a foothold in Ephraim, or at least a branch of them, in the hill country (Judges 5:14; Revelation 11:15), but it is evident that the great body of them still remained in their old habitat, for when Saul made war upon them he drove them toward Shur in the wilderness toward Egypt (1 Samuel 15:1–9). David also found them in the same region (1 Samuel 27:8; 1 Samuel 30:1). After this they seem to have declined, and we find, in the days of Hezekiah, only a remnant of them who were smitten by the Simeonites at Mount Seir (1 Chronicles 4:41–43). They are once mentioned in Psalms in connection with other inveterate enemies of Israel (Psalms 83:7). The hatred Inspired by the Amalekites is reflected in the passages already mentioned which required their utter destruction. Their attack upon them when they were just escaped from Egypt and while they were struggling through the wilderness made a deep impression upon the Israelites which they never forgot, and the wrath of David upon the messenger who brought him news of the death of Saul and Jonathan, declaring himself to be the slayer of Saul, was no doubt accentuated by his being an Amalekite (2 Samuel 1:1–16).

H. Porter

Amam

a'-mam ('amam): An unidentified town in southern Palestine, which fell to Judah In the allotment of the land; occurs only in Joshua 15:26.

Aman

a'-man (Aman; Codex Vaticanus reads Adam): Tobit 14:10; Additions to Esther 12:6; 16:10,17, probably in each case for Haman, the arch-enemy of the Jews in the canonical Book of Esther (compare Esther 3:1 with Additions to Esther 12:6). In Additions to Esther (16:10) Aman is represented as a Macedonian, in all other points corresponding to the Haman of the Book of Esther.

Amana

a-ma'-na, ('amanah): A mountain mentioned in Song of Songs 4:8 along with Lebanon, Senir and Hermon. The name probably means the "firm," or "constant." "From the top of Amana" is mistranslated by the Septuagint apo arches pisteos. The Amana is most naturally sought in the Anti-Lebanon, near the course of the river Abana, or Amana (see ABANAH). Another possible identification is with Mt. Amanus in the extreme north of Syria.

Amariah

am-a-ri'-a ('amaryah and 'amaryahu, "the Lord has said"; compare HPN, 180, 285).

(1) A Levite in the line of Aaron-Eleazar; a son of Meraioth and grandfather of Zadok (1 Chronicles 6:7,1 Chronicles 6:52) who lived in David's time. Compare Zadok (2 Samuel 15:27, etc.) also Ant, VIII, i, 3 and X, viii, 6.

(2) A Levite in the line of Kohath-Hebron referred to in 1 Chronicles 23:19 and 24:23 at the time when David divided the Levites into courses.

(3) A Levite in the line of Aaron-Eleazar; a son of Azariah who "executed the priest's office in the house that Solomon built" (1 Chronicles 6:10 f). Compare Ezra 7:3 where in the abbreviated list this Amariah is mentioned as an ancestor of Ezra. See AMARIAS (1 Esdras 8:2; 2 Esdras 1:2) and number (4) of this article

(4) Chief priest and judge "in all matters of Yahweh" appointed by Jehoshaphat (2 Chronicles 19:11). Possibly identical with Amariah, number (3).

(5) A descendant of Judah in the line of Perez and an ancestor of Ataiah who lived in Jerusalem after the Babylonian exile (Nehemiah 11:4). Compare Imri (1 Chronicles 9:4) and number (7) of this article, which Amariah seems to be of the same family,

(6) A Levite and an assistant of Kore who was appointed by Hezekiah to distributed the "oblations of Yahweh" to their brethren (2 Chronicles 31:15).

(7) A son of Bani who had married a foreign woman (Ezra 10:42). See number (5) of this article

(8) A priest who with Nehemiah sealed the covenant (Nehemiah 10:3); he had returned to Jerusalem with Zerubbabel (Nehemiah 12:2) and was the father of Jehohanan (compare Hanani, Ezra 10:20), priest at the time of Joiakim (Nehemiah 12:13). Compare Immer (Ezra 2:37; Ezra 10:20; Nehemiah 7:40) and also Emmeruth (the King James Version "Meruth," 1 Esdras 5:24).

(9) An ancestor of Zephaniah, the prophet (Zechariah 1:1).

A. L. Breslich

Amarias

am-a-ri'-as (A, Amarias; B, Amartheias) = Amariah number 3: An ancestor of Ezra (1 Esdras 8:2; 2 Esdras 1:2).

Amarna, Tell El-

tel-el-a-mar'-na. See TELL EL-AMARNA.

Amasa

a-ma'-sa (`amasa', or read `ammishai, i.e. `am yishai, "people of Jesse"): The form `amasa', is based upon a mistaken etymology (from = `amac "to burden").

(1) According to 2 Samuel 17:25, Amasa is the son of Abigail, the sister of Zeruiah and David, and Ithra, an Israelite; but another source, 1 Chronicles 2:17, calls his father Jether the Ishmaelite. He was a nephew of David and a cousin of Absalom, who made him commander of the army of rebellion. When the uprising had been quelled, David, in order to conciliate Amasa, promised him the position held by Joab; the latter had fallen from favor (2 Samuel 19:13 ff). When a new revolt broke out under Sheba, the son of Bichri (2 Samuel 20:1–26), Amasa was entrusted with the task of assembling the men of Judah. But Joab was eager for revenge upon the man who had obtained the office of command that he coveted. When Amasa met Joab at Gibeon, the latter murdered him while pretending to salute (2 Samuel 20:8–10; 1 Kings 2:5).

(2) Son of Hadlai, of the Bene 'Ephrayim ("Children of Ephraim"), who, obeying the words of the prophet Oded, refused to consider as captives the Judeans who had been taken from Ahaz, king of Judah, by the victorious Israelites under the leadership of Pekah (2 Chronicles 28:12).

H. J. Wolf

Amasai

a-ma'-si (`amasay, perhaps rather to be read `ammishay; so Wellhausen, IJG, II, 24, n.2):

(1) A name in the genealogy of Kohath, son of Elkanah, a Levite of the Kohathite family (compare 1 Chronicles 6:25; 2 Chronicles 29:12).

(2) Chief of the captains who met David at Ziklag and tendered him their allegiance. Some have identified him with Amasa and others with Abishai, who is called Abshai in 1 Chronicles 11:20 m (compare 1 Chronicles 18:12). The difficulty is that neither Amasa nor Abishai occupied the rank of the chief of thirty according to the lists in 2 Samuel 23:1–39 and 1 Chronicles 11:1–47, the rank to which David is supposed to have appointed into (compare 1 Chronicles 12:18).

(3) One of the trumpet-blowing priests who greeted David when he brought back the Ark of the Covenant (compare 1 Chronicles 15:24).

Amashsai

a-mash'-si `amashcay, probably a textual error for `amashay; the ("s") implies a reading `-M-C-Y, based on a mistaken derivation from '-M-C. The original reading may have been `ammishay; compare AMASAI): Amashsai is a priestly name in the post-exilic list of inhabitants of Jerusalem (Nehemiah 11:13; Maasai, 1 Chronicles 9:12); the reading in Chronicles is ma`asay, the King James Version "Maasiai," the Revised Version (British and American) "Maasai."

Amasiah

am-a-si'-a (`amacyah, "Yah bears"): One of the captains of Jehoshaphat (compare 2 Chronicles 17:16).

Amath; Amathis

a'-math, am'-a-this (1 Macc 12:25). See HAMATH.

Amatheis

am-a-the'-is. See EMATHEIS.

Amazed

a-mazd': A term which illustrates the difficulty of expressing in one English word the wide range of startled emotion, wonder, astonishment, awe, covered, in the Old Testament, by four Hebrew words and in the New Testament by as many Greek words. Its Scripture originals range in meaning from amazement accompanied with terror and trembling to an astonishment full of perplexity, wonder, awe and joyous surprise. It is the word especially used to show the effect of Christ's miracles, teaching, character and Divine personality on those who saw and heard Him, and were made conscious of His supernatural power (Matthew 12:23: "All the multitudes were amazed"). The miracles of Pentecost and the Holy Spirit's bestowal of the gift of tongues produced the same universal wonder (Acts 2:7: "They were all amazed and marveled").

Dwight M. Pratt

Amaziah

am-a-zi'-a ('amatsyah, 'amatsyahu, "Yahweh is mighty"; 2 Kings 14:1–20; 2 Chronicles 25:1–28). Son of Jehoash, and tenth king of Judah. Amaziah had a peaceable accession at the age of 25. A depleted treasury, a despoiled palace and temple, and a discouraged people were among the consequences of his father's war with Hazael, king of Syria. When settled on the throne, Amaziah brought to justice the men who had assassinated his father. Amaziah verbal citation of Deuteronomy 24:16 in 2 Kings 14:6, forbidding the punishment of children for a father's offense, shows that the laws of this book were then known, and were recognized as authoritative, and, in theory, as governing the nation. His accession may be dated circa 812 (some put later).

1. The Edomite War:

The young king's plan for the rehabilitation of his people was the restoration of the kingdom's military prestige, so severely lowered in his father's reign. A militia army, composed of all the young men above 20 years of age, was first organized and placed upon a war footing (2 Chronicles 25:5; the number given, 300,000, is not a reliable one). Even this not being considered a large enough force to effect the project, 100 talents of silver were sent to engage mercenary troops for the expedition from Israel. When these came, a man of God strongly dissuaded the king from relying on them (2 Chronicles 25:7 ff). When this was communicated to the soldiers, and they were sent back unemployed, it roused them to "fierce anger" (2 Chronicles 25:10).

2. Its Occasion:

Amaziah's purpose in making these extensive preparations for war, in a time of profound peace, is clear to the Southeast of Judah lay the Edomite state, with its capital at Petra. For many years Edom had been subject to Jehoshaphat, and a Hebrew "deputy" had governed it (1 Kings 22:47). In the reign of his son and successor, Jehoram, a confederacy of Philistines, Arabians and Edomites took Libnah and made a raid on Jerusalem. A band of these penetrated the palace, which they plundered, abducted some women, and murdered all the young princes but the youngest (2 Chronicles 21:17; 2 Chronicles 22:1). The public commotion and distress caused by such an event may be seen reflected in the short oracle of the prophet Obadiah, uttered against Edom, if, with some, Obadiah's date is put thus early

3. The Victory in the Valley of Salt:

From that time "Edom .... made a king over themselves" (2 Chronicles 21:8), and for fifty years following were practically independent. It was this blot on Jerusalem and the good name of Judah that Amaziah determined to wipe out. The army of retaliation went forward, and after a battle in the Valley of Salt, south of the Dead Sea, in which they were the victors, moved on to Petra. This city lies in a hollow, shut in by mountains, and approached only by a narrow ravine, through which a stream of water flows. Amaziah took it "by storm" (such is Ewald's rendering of "by war," in 2 Kings 14:7). Great execution was done, many of the captives being thrown from the rock, the face of which is now covered with rock-cut tombs of the Greek-Roman age.

4. Apostasy and Its Punishment:

The campaign was thus entirely successful, but had evil results. Flushed with victory, Amaziah brought back the gods of Edom, and paid them worship. For this act of apostasy, he was warned of approaching destruction (2 Chronicles 25:14–17). Disquieting news soon came relating to the conduct of the troops sent back to Samaria. From Beth-horon in the south to the border of the northern state they had looted the villages and killed some of the country people who had attempted to defend their property (2 Chronicles 25:13). To Amaziah's demand for reparation, Jehoash's answer was the contemptuous one of the well-known parable of the Thistle and the Cedar.

5. Battle of Beth-shemesh:

War was now inevitable. The kings "looked one another in the face," in the valley of Beth-shemesh, where there is a level space, suitable to the movements of infantry. Judah was utterly routed, and the king himself taken prisoner. There being no treasures in the lately despoiled capital, Jehoash contented himself with taking hostages for future good behavior, and with breaking down 400 cubits of the wall of Jerusalem at the Northwest corner of the defense (2 Kings 14:13,2 Kings 14:14; 2 Chronicles 25:22–24).

6. Closing Years and Tragical End:

Amaziah's career as a soldier was now closed. He outlived Jehoash of Israel "fifteen years" (2 Kings 14:17). His later years were spent in seclusion and dread, and had a tragical ending. The reason for his unpopularity is not far to seek. The responsibility for the war with Jehoash is by the inspired writer placed upon the shoulders of Amaziah (2 Kings 14:9–11). It was he who "would not hear." The quarrel between the kings was one which it was not beyond the power of diplomacy to remedy, but no brotherly attempt to heal the breach was made by either king. When the results of the war appeared, it could not be but that the author of the war should be called upon to answer for them. So deep was his disgrace and so profound the sense of national humiliation, that a party in the state determined on Amaziah's removal, so soon as there was another to take his place. The age of majority among the Hebrew kings was 16, and when Amaziah's son was of this age, the conspiracy against his life grew so strong and open that he fled to Lachish. Here he was followed and killed; his body being insultingly carried to Jerusalem on horses, and not conveyed in a litter or coffin (2 Kings 14:19,2 Kings 14:20; 2 Chronicles 25:27,2 Chronicles 25:28). He was 54 years old and had reigned for 29 years. The Chronicler (2 Chronicles 26:1) hardly conceals the popular rejoicings at the exchange of sovereigns, when Uzziah became king.

In 2 Chronicles 25:28 is a copyist's error by which we read "in the city of Judah," instead of "in the city of David," as in the corresponding passage in Kings. The singular postscript to the record of Amaziah in 2 Kings 14:22 is intended to mark the fact that while the port of Elath on the Red Sea fell before the arms, in turn, of Amaziah and of his son Uzziah, it was the latter who restored it to Judah, as a part of its territory. Amaziah is mentioned in the royal genealogy of 1 Chronicles 3:12, but not in that of Mt 1. There is a leap here from Jehoram to Uzziah, Ahaziah, Jehoash and Amaziah being omitted.

W. Shaw Caldecott

Ambassador

am-bas'-a-dor (mal'akh, "messenger"; 'luts, "interpreter"; tsir, "to go"; hence a messenger; presbeuo, "to act as an ambassador," literally, to be older): An ambassador is an official representative of a king or government, as of Pharaoh (Isaiah 30:4); of the princes of Babylon (2 Chronicles 32:31); of Neco, king of Egypt (2 Chronicles 35:21); of the messengers of peace sent by Hezekiah, king of Judah, to Sennacherib, king of Assyria (Isaiah 33:7). The same Hebrew term is used of the messengers sent by Jacob to Esau (Genesis 32:3); by Moses to the king of Edom (Numbers 20:14). For abundant illustration consult "Messenger" (mal'akh) in any concordance. See CONCORDANCE. The inhabitants of Gibeon made themselves pretended ambassadors to Joshua in order to secure by deceit the protection of a treaty ("covenant") (Joshua 9:4).

In the New Testament the term is used in a figurative sense. As the imprisoned representative of Christ at Rome Paul calls himself "an ambassador in chains" (Ephesians 6:20); and in 2 Corinthians 5:20 includes, with himself, all ministers of the gospel, as "ambassadors .... on behalf of Christ," commissioned by Him as their sovereign Lord, with the ministry of reconciling the world to God. The Bible contains no finer characterization of the exalted and spiritual nature of the minister's vocation as the representative of Jesus Christ, the King of kings, and Saviour of the world.

Dwight M. Pratt

Ambassage

am'-ba-saj (presbeia, "an embassy," a body of ambassadors on the message entrusted to them): Twice used by Christ

(1) in the parable of the Pounds, of the citizens who hated the nobleman and sent an ambassage, refusing to have him reign over them, thus illustrating those who willfully rejected His own spiritual sovereignty and kingdom (Luke 19:14);

(2) of a weak king who sends to a stronger an ambassage to ask conditions of peace (Luke 14:32). Not used elsewhere in the Bible.

Amber

am'-ber. See STONES, PRECIOUS.

Ambitious

am-bish'-us (philotimeomai, "to be strongly desirous," "strive earnestly," "make it one's aim"): Given as a marginal reading in Romans 15:20 ("being ambitious to bring good tidings"), 2 Corinthians 5:9 ("We are ambitious, whether at home or absent, to be well-pleasing unto him"), and 1 Thessalonians 4:11 ("that ye be ambitious to be quiet").

Ambush

am'-boosh ('arabh, "to set an ambush"; ma'arabh, "an ambush"): A military stratagem in which a body of men are placed in concealment to surprise an enemy unawares, or to attack a point when temporarily undefended. This stratagem was employed successfully by Joshua at Ai (Joshua 8:1–35). Jeremiah calls upon the Medes to "set up a standard against the walls of Babylon, make the watch strong, set the watchmen, prepare the ambushes" (Jeremiah 51:12).

Ambushment

am'-boosh-ment (as above) has now disappeared in 2 Chronicles 20:22, where the Revised Version (British and American) gives for "ambushment" "liers-in-wait." It still remains in 2 Chronicles 13:13 where both the King James Version and the Revised Version (British and American) render the Hebrew noun "ambushment."

Amen

a-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isaiah 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jeremiah 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Numbers 5:22; Deuteronomy 27:15 Nehemiah 5:13, etc.). It also occurs at the close of a psalm or book of psalms, or of a prayer.

That "Amen" was appended to the doxology in the early church is evident both from Paul and Rev, and here again it took the form of a response by the hearers. The ritual of the installation of the Lamb (Revelation 5:6–14) concludes with the Amen of the four beasts, and the four and twenty elders. It is also spoken after "Yea: I come quickly" (Revelation 22:20). And that Revelation reflects the practice of the church on earth, and not merely of an ideal, ascended community in heaven, may be concluded from 1 Corinthians 14:16, whence we gather that the lay brethren were expected to say "Amen" to the address. (See Weizsacker's The Apostolic Age of the Christian Church, English translation, II, 289.)

James Millar

Amerce

a-murs': Found in the King James Version only in Deuteronomy 22:19, "And they shall amerce him in an hundred shekels of silver." Amerce is a legal term derived from the French (a = "at"; merci = "mercy," i.e. literally, "at the mercy" (of the court)). Here it is used of the imposing of a fine, according to the Law of Moses, upon the man who has been proven by the Elders to have brought a false charge against the virginity of the maid he has married by saying to the father, "I found not thy daughter a maid."

American Revised Version

a-mer'-i-kan re-vizd' vur'-shun.

1. History:

On July 7, 1870, it was moved in the Lower House of the Convocation of Canterbury that in the work of revision the cooperation of American divines be invited. This resolution was assented to, and on December 7, 1871, the arrangements were completed. Under the general presidency of Dr. Philip Schaff, an Old Testament Company of fifteen scholars was formed, with Dr. W. H. Green as chairman, and a New Testament Company of sixteen members (including Dr. Schaff), with Dr. T. D. Woolsey as chairman. Work was begun on October 4, 1872, and took the form of offering criticisms on the successive portions of the English revision as they were received. These criticisms of the American Companies were duly considered by the English Companies during the second revision and the decisions were again sent to America for criticism. The replies received were once more given consideration and, finally, the unadopted readings for which the American Companies professed deliberate preference were printed as appendices to the two Testaments as published in 1881 and 1885. These lists, however, were not regarded by the American Companies as satisfactory. In the first place, it became evident that the English Companies, on account of their instructions and for other reasons, were not willing to make changes of a certain class. Consequently the American Companies insisted on only such readings as seemed to have a real chance of being accepted. And, in the second place, the English presses hurried the last part of the work and were unwilling to allow enough time for adequate thoroughness in the preparation of the lists. But it was hoped that the first published edition of the English Revised Version would not be considered definitive and that in the future such American proposals as had stood the test of public discussion might be incorporated into the text. This hope was disappointed--the English Companies disbanded as soon as their revision was finished and their work stood as final. As a result the American Companies resolved to continue their organization. They were pledged not to issue or endorse any new revision within fourteen years after the publication of the English Revised Version, and so it was not until 1900 that the American Standard Revised Version New Testament was published. The whole Bible was issued in the following year.

2. Differences from English Revised Version:

As the complete editions of the American Standard Revised Version give a full list of the changes made, only the more prominent need be mentioned here. A few of the readings printed in the appendices to the English Revised Version were abandoned, but many new ones were introduced, including some that had been adopted while the English work was in progress but which had not been pressed. (See above.) Still, in general appearance, the American Standard Revised Version differs but slightly from the English. The most important addition is found in the page-headings. Some changes have been made in shortening the titles of the New Testament books. The printing of poetical passages in poetical form has been carried through more consistently. The paragraphs have been altered in some cases and (especially in the Old Testament) shortened. The punctuation has been simplified, especially by the more frequent use of the semi-colon. The removal of obsolete words ("magnifical," "neesings," etc.) has been effected fairly thoroughly, obsolete constructions ("jealous over," etc.) have been modernized, particularly by the use of "who" or "that" (instead of "which") for persons and "its" (instead of "his") for things. In the Old Testament "Yahweh" has been introduced systematically for the proper Hebrew word, as has "Sheol" ("Hades" in the New Testament). Certain passages too literally rendered in the English Revised Version ("reins," "by the hand of," etc.) are given in modern terms. In the New Testament, the substitution of "Holy Spirit" for "Holy Ghost" was completed throughout (in the English Revised Version it is made in some twenty places), "demons" substituted for "devils," "Teacher" for "Master," and "try" for "tempt" when there is no direct reference to wrongdoing. And so on.

3. Criticism:

It may be questioned whether the differences between the two Revisions are great enough to counterbalance the annoyance and confusion resulting from the existence of two standard versions in the same language. But, accepting the American Standard Revised Version as an accomplished fact, and acknowledging a few demerits that it has or may be thought to have in comparison with the English Revised Version (a bit of pedantry in Psalms 148:12 or renderings of disputed passages such as Psalms 24:6), these demerits are altogether outweighed by the superiorities--with one exception. In the Psalter, when used liturgically, the repetition of the word "Yahweh" becomes wearisome and the English Revised Version which retains "The Lord" is much preferable. Most to be regretted in the American Standard Revised Version is its extreme conservatism in the readings of the original texts. In the Old Testament the number of marginal variants was actually reduced. In the New Testament, only trivial changes are made from the so-called Revisers' Greek Text, although this text did not represent the best scholarly opinion even in 1881, while in 1900 it was almost universally abandoned (Today--in 1914--it is obsolete.) It is very unfortunate that the American Revisers did not improve on the example of their English brethren and continue their sessions after the publication of their version, for it is only by the successive revisions of published work that a really satisfactory result can be attained.

4. Apocrypha:

No American Standard Revised Version Apocrypha was attempted, a particularly unfortunate fact, as the necessity for the study of the Apocrypha has become imperative and the English Revised Version Apocrypha is not a particularly good piece of work. However, copies of the American Standard Revised Version can now be obtained with the English Revised Version Apocrypha included. See ENGLISH VERSIONS.

Burton Scott Easton

Amethyst

am'-e-thist. See STONES, PRECIOUS.

Ami

a'-mi, a'-me ('ami): Ancestor of a family among "Solomon's servants" in the Return (Ezra 2:57); the same as Amon in Nehemiah 7:59.

Amiable

a'-mi-a-b'-l (yedhidh, "beloved"): Applied to the tabernacle or tent of meeting "How amiable ("lovely" the Revised Version, margin) are thy tabernacles" (Psalms 84:1), the plural having reference to the subdivisions and appurtenances of the sanctuary (compare Psalms 68:35). The adjective is rendered "amiable" in the sense of the French amiable, lovely; but the usage of the Hebrew word requires it to be understood as meaning "dear," "beloved." Compare "so amiable a prospect" (Sir T. Herbert), "They keep their churches so cleanly and amiable" (Howell, 1644). "What made the tabernacle of Moses lovely was not the outside, which was very mean, but what was within" (John Gill). See TABERNACLE.

M. O. Evans

Aminadab

a-min'-a-dab (Aminadab): the King James Version: Greek form of Amminadab (which see). Thus the Revised Version (British and American) (Matthew 1:4; Luke 3:33).

Amiss

a-mis': There are two words translated "amiss" in the New Testament, atopos, referring to that which is improper or harmful (Luke 23:41; Acts 28:6), while kakos, refers to that which is evil in the sense of a disaster, then to that which is wicked, morally wrong. This latter is the use of it in James 4:3. The purpose of the prayer is evil, it is therefore amiss and cannot be granted (compare 2 Chronicles 6:37 ff).

Amittai

a-mit'-i ('amittay, "faithful"): The father of the prophet Jonah. He was from Gath-hepher in Zebulun (2 Kings 14:25; Jonah 1:1).

Ammah

am'-a ('ammah, "mother" or "beginning"): A hill in the territory of Benjamin (2 Samuel 2:24), where Joab and Abishai halted at nightfall in their pursuit of Abner and his forces after their victory over him in the battle of Gibeon. It "lieth before Giah by the way of the wilderness of Gibeon"; but the exact location has not been identified. The same Hebrew word appears as the second part of Metheg-ammah in 2 Samuel 8:1 the King James Version, but rendered "mother city" in the Revised Version (British and American), probably however not the same place as in 2 Samuel 2:24.

Ammi

am'-i (`ammi, "my people"): A symbolic name given to Israel by Hosea (Hosea 2:1; Hosea 2:3 in Hebrew text), descriptive of Israel in the state of restoration, and in contrast to sinful and rejected Israel, represented by Hosea's son, who was called Lo-ammi, "not my people," when born to the prophet (Hosea 1:9,Hosea 1:10). This restoration to the Divine favor is more fully described in Hosea 2:21,Hosea 2:23 in words quoted by Paul (Romans 9:25,Romans 9:26). The use of such figurative and descriptive names is frequent in the Old Testament; compare Isaiah 62:4,Isaiah 62:12.

Ammidioi; Ammidoi

a-mid'-i-oi, am'-i-doi (the King James Version Ammidioi, (also with aspirate); occurring only in 1 Esdras 5:20): One of the families returning from the Babylonian Captivity in the First Return, under Zerubbabel, in 537 BC. This name is not found in the corresponding lists of the canonical books, Ezra 2:1–70 and Ne 7. Their identity is uncertain.

Ammiel

am'-i-el (`ammi'el, "my kinsman is God"; (Ameiel)): A name borne by four men in the Old Testament.

(1) One of the twelve spies sent into Canaan by Moses; son of Gemalli, of the tribe of Da (Numbers 13:12).

(2) A Benjamite, the father of Machir, a friend of David, living at Lodebar in Gilead (2 Samuel 9:4,2 Samuel 9:5; 2 Samuel 17:27).

(3) Father of Bathshua (or Bathsheba), one of David's wives, who was mother of Solomon (1 Chronicles 3:5). In the parallel passage, 2 Samuel 11:3, by transposition of the two parts of the name, he is called Eliam, meaning "my God is a kinsman."

(4) The sixth son of Obed-edom, a Levite, one of the doorkeepers of the tabernacle of God in David's life-time (1 Chronicles 26:5).

Edward Mack

Ammihud

a-mi'-hud (`ammihudh, "my kinsman is glorious"; variously in the Septuagint, Emioud or Semioud or Amioud): The name of several Old Testament persons.

(1) Father of Elishama, who in the wilderness was head of the tribe of Ephraim (Numbers 1:10; Numbers 2:18; Numbers 7:48,Numbers 7:53; Numbers 10:22; 1 Chronicles 7:26).

(2) Father of Shemuel, who was appointed by Moses from the tribe of Simeon to divide the land among the tribes after they should have entered Canaan (Numbers 34:20).

(3) Father of Pedahel, who was appointed from the tribe of Naphtali for the same purpose as the Ammihud of (2) (Numbers 34:28).

(4) In the King James Version and the Revised Version, margin for the Ammihur (`ammichur,"my kinsman is noble"), who was father of Talmai of Geshur, a little Aramaic kingdom East of the Lebanon mountains, to whom Absalom fled after the murder of his brother Amnon. The weight of evidence seems to favor the reading Ammichur (2 Samuel 13:37).

(5) A descendant of Judah through the line of Perez (1 Chronicles 9:4).

Edward Mack

Ammihur

a-mi'-hur (the King James Version and the Revised Version, margin; `ammichur, "my kinsman is noble"; Emioud). See AMMIHUD (4).

Amminadab

a-min'-a-dab (`amminadhabh = "my people (or my kinsman) is generous or noble"): Three persons bearing this name are mentioned in the Old Testament.

(1) In Ruth 4:19,Ruth 4:20 and 1 Chronicles 2:10 Amminadab is referred to as one of David's ancestors. He was the great- grandson of Perez, a son of Judah (Genesis 38:29; Genesis 46:12) and the great-grandfather of Boaz, who again was the great- grandfather of David. Aaron's wife, Elisheba, was a daughter of Amminadab (Exodus 6:23), while one of the sons, namely, Nahshon, occupied an important position in the Judah-clan (Numbers 1:7; Numbers 2:3; Numbers 7:12; Numbers 10:14).

(2) In the first Book of Chronicles (1 Chronicles 6:22) Amminadab is mentioned as a son of Kohath (and therefore a grandson of Levi) and the father of Korah. But in other genealogical passages (Exodus 6:18; Numbers 3:19; 1 Chronicles 6:2) the sons of Kohath are Amram, Izhar, Hebron and Uzziel, and in two places (Exodus 6:21; 1 Chronicles 6:38) Izhar is mentioned as the father of Korah.

(3) According to 1 Chronicles 15:10,1 Chronicles 15:11 Amminadab was the name of a priest who took part in the removal of the ark to Jerusalem. He was the son of Uzziel, and therefore a nephew of Amminadab, son of Kohath (= Izhar).

Thomas Lewis

Amminadib

a-min'-a-dib (`amminadhibh): The name occurs in the King James Version and the Revised Version, margin only in one passage (Song of Songs 6:12, "the chariots of Amminadib"). In King James Version margin and the Revised Version (British and American) text, however, it is not regarded as a proper name, and the clause is rendered, "among the chariots of my princely people." Interpretations widely vary (see COMMENTARIES).

Ammishaddai

am-i-shad'-i, am-i-shad-a'-i (`ammishadday, "Shaddai is my kinsman"): The father of Ahiezer, a Danite captain or "head of his fathers' house," during the wilderness journey (Numbers 1:12; Numbers 2:25, etc.).

Ammizabad

a-miz'-a-bad (`ammizabhadh, "my kinsman has made a present"): The son of Benaiah, one of David's captains for the third month (1 Chronicles 27:6).

Ammon; Ammonites

am'-on, am'-on-its (`ammon; `ammonim):

The Hebrew tradition makes this tribe descendants of Lot and hence related to the Israelites (Genesis 19:38). This is reflected in the name usually employed in Old Testament to designate them, Ben `Ammi, Bene `Ammon, "son of my people," "children of my people," i.e. relatives. Hence we find that the Israelites are commanded to avoid conflict with them on their march to the Promised Land (Deuteronomy 2:19). Their dwelling-place was on the east of the Dead Sea and the Jordan, between the Arnon and the Jabbok, but, before the advance of the Hebrews, they had been dispossessed of a portion of their land by the Amorites, who founded, along the east side of the Jordan and the Dead Sea, the kingdom of Sihon (Numbers 21:21–31).

We know from the records of Egypt, especially Tell el-Amarna Letters, the approximate date of the Amorite invasion (14th and 13th centuries, BC). They were pressed on the north by the Hittites who forced them upon the tribes of the south, and some of them settled east of the Jordan. Thus, Israel helped Ammonites by destroying their old enemies, and this makes their conduct at a later period the more reprehensible. In the days of Jephthah they oppressed the Israelites east of the Jordan, claiming that the latter had deprived them of their territory when they came from Egypt, whereas it was the possessions of the Amorites they took (Judges 11:1–28). They were defeated, but their hostility did not cease, and their conduct toward the Israelites was particularly shameful, as in the days of Saul (1 Samuel 11:1–15) and of David (2 Samuel 10:1–19). This may account for the cruel treatment meted out to them in the war that followed (2 Samuel 12:26–31).

They seem to have been completely subdued by David and their capital was taken, and we find a better spirit manifested afterward, for Nahash of Rabbah showed kindness to him when a fugitive (2 Samuel 17:27–29). Their country came into the possession of Jeroboam, on the division of the kingdom, and when the Syrians of Damascus deprived the kingdom of Israel of their possessions east of the Jordan, the Ammonites became subjects of Benhadad, and we find a contingent of 1,000 of them serving as allies of that king in the great battle of the Syrians with the Assyrians at Qarqar (854 BC) in the reign of Shalmaneser II. They may have regained their old territory when Tiglath-pileser carried off the Israelites East of the Jordan into captivity (2 Kings 15:29; 1 Chronicles 5:26). Their hostility to both kingdoms, Judah and Israel, was often manifested. In the days of Jehoshaphat they joined with the Moabites in an attack upon him, but met with disaster (2 Chronicles 20:1–37). They paid tribute to Jotham (2 Chronicles 27:5). After submitting to Tiglath-pileser they were generally tributary to Assyria, but we have mention of their joining In the general uprising that took place under Sennacherib; but they submitted and we find them tributary in the reign of Esarhaddon.

Their hostility to Judah is shown in their joining the Chaldeans to destroy it (2 Kings 24:2). Their cruelty is denounced by the prophet Amos 1:13, and their destruction by Jeremiah 49:1–6, Ezekiel 21:28–32, Zechariah 2:8,Zechariah 2:9. Their murder of Gedaliah (2 Kings 25:22–26; Jeremiah 40:14) was a dastardly act. Tobiah the Ammonites united with Sanballat to oppose Ne (Nehemiah 4:1–23), and their opposition to the Jews did not cease with the establishment of the latter in Judea.

They joined the Syrians in their wars with the Maccabees and were defeated by Judas (1 Mac 5:6). Their religion was a degrading and cruel superstition. Their chief god was Molech, or Moloch, to whom they offered human sacrifices (1 Kings 11:7) against which Israel was especially warned (Leviticus 20:2–5). This worship was common to other tribes for we find it mentioned among the Phoenicians.

H. Porter

Ammonitess

am-on-i'-tes, a-mon'-i-tes (`ammonith): A woman of the Ammonites, Naamah, the mother of Rehoboam (1 Kings 14:21,1 Kings 14:31; 2 Chronicles 12:13; 2 Chronicles 24:26).

Amok

a'-mok (`amoq, "deep"): A chief priest who came to Jerusalem with Zerubbabel (Nehemiah 12:7) and the forefather of Eber, who was priest in the days of Joiakim (Nehemiah 12:20).