Asaph – Ashdoth Pisgah

Asaph

a'-saf ('acaph): Is the name of three men in the Old Testament, of whom one is the reputed author of Psalms 50 and 73-83. He was one of David's three chief musicians, the other two being Heman, and Ethan or Jeduthun, and we first hear of him when the ark was taken to Jerusalem (1 Chronicles 15:16–19). He conducted with cymbals the music performed in the tent where the ark was housed (1 Chronicles 16:4,1 Chronicles 16:5,1 Chronicles 16:7,1 Chronicles 16:37), while his two coadjutors discharged the same office at Gibeon (1 Chronicles 16:41,1 Chronicles 16:42). In 1 Chronicles 25:1 ff we are told that four of his sons were appointed to conduct under him detachments of the great chorus, the families of Heman and Jeduthun also furnishing leaders, and all took part at the dedication of the temple (2 Chronicles 5:12). A., H., and J. were called the king's seers (1 Chronicles 25:1–31; 2 Chronicles 35:15), no doubt an official title of rank or dignity. The "Sons of Asaph" are mentioned in later times. They formed a guild, and played a prominent part at each revival of the national religion. See MUSIC; PSALMS.

James Millar

Asara

as'-a-ra (Asara; the King James Version Azara): The sons of Asara (temple-servants) returned to Jerusalem with Zerubbabel (1 Esdras 5:31). Omitted in Ezra and Nehemiah.

Asaramel

a-sar'-a-mel (Asaramel or Saramel): A name of uncertain origin occurring in 1 Macc 14:28, in the inscription set up in memory of Simon and the Maccabean family. "On the eighteenth day of Elul, in the hundred and seventy and second year, and this is the third year of Simon the high priest, in Asaramel, in a great congregation of priests and people and princes of the nation, and of the elders of the country," etc. The phrase "in Asaramel" has been taken as referring to a place, and as the name of a title of Simon. Ewald and others take it to be the equivalent of ba-chatsar `am 'el, "in the court of the people of God." Another reading is "in Saramel." The majority prefer to take the phrase as a title of Simon; the original phrase is then taken to have been wesar `am 'el, "and prince of the people of God," i.e. ethnarch. If the translator mistook the waw (w) for beth (b) and read 'en, he might have left the phrase untranslated because he supposed it to be the name of a place. Schurer disposes of the en by taking it as a corruption of segen = ceghen, which is equivalent to the Greek strategos (GVI, I, 197, note 17).

H. J. Wolf

Asareel

a-sa'-re-el, a-sar'-e-el. See ASAREL.

Asarel

as'-ar-el ('asar'el, "God is ruler"; the King James Version Asareel): A descendant of Judah and a son of Jehallelel (1 Chronicles 4:16).

Asarelah

as-a-re'-la. See ASHARELAH.

Asbacaphath

as-bak'-a-fath. See ASBASARETH.

Asbasareth

as-bas'-a-reth (Septuagint: Asbakaphath, or Asbasareth): The Greek rendering of the Assyrian Asshur-ach-iddina ("Esarhaddon") (1 Esdras 5:69; compare also Ezra 4:2,Ezra 4:10). See OSNAPPAR.

Ascalon

as'-ka-lon (Askalon): In Apocrypha, both the King James Version and the Revised Version (British and American) (Judith 2:28; 1 Macc 10:86; 11:60; 12:33). See ASHKELON.

Ascend

a-send': By derivation the English word implies motion from a lower place to (not merely toward) a higher one; and usage tends to restrict it to cases where the beholder is in the lower, not the higher, position. the King James Version uses it 39 times in all:

(1) of the going up of vapor (Psalms 135:7), flame (Judges 20:40), or smoke (Revelation 8:4);

(2) of travel from one place to another (Acts 25:1) or of the course of a boundary (Joshua 15:3);

(3) of coming up from the underworld (1 Samuel 28:13; Revelation 11:7; Revelation 17:8); and

(4) of the going up (of men, angels, our Lord) from earth to the skies or to heaven (Genesis 28:12; John 3:13). the Revised Version (British and American) uses the appropriate form of "to go up" in all cases falling under (2) and (3); in those under (4) it retains "ascend" with an occasional change in tense; under (1) it retains "ascend" everywhere in Old Testament (Exodus 19:18; Joshua 8:20,Joshua 8:21; Psalms 135:7 parallel Jeremiah 10:13 parallel Jeremiah 51:16) except Judges 20:40, but substitutes "went up," "goeth up," in New Testament (Revelation 8:4; Revelation 14:11).

The like change in the Old Testament passages would make the usage of the Revised Version (British and American) uniform.

F. K. Farr

Ascension

a-sen'-shun: Most modern Lives of Christ commence at Bethlehem and end with the Ascension, but Christ's life began earlier and continued later. The Ascension is not only a great fact of the New Testament, but a great factor in the life of Christ and Christians, and no complete view of Jesus Christ is possible unless the Ascension its consequences are included. It is the consummation of His redemptive work. The Christ of the Gospels is the Christ of history, the Christ of the past, but the full New Testament picture of Christ is that of a living Christ, the Christ of heaven, the Christ of experience, the Christ of the present and the future. The New Testament passages referring to the Ascension need close study and their teaching careful observation.

I. In the Gospels.

1. Anticipations:

The Ascension is alluded to in several passages in the Gospels in the course of our Lord's earthly ministry (Luke 9:31,Luke 9:51; John 6:62; John 7:33; John 12:32; John 14:12,John 14:28; John 16:5,John 16:10,John 16:17,John 16:28; John 20:17). These passages show that the event was constantly in view, and anticipated by our Lord. The Ascension is also clearly implied in the allusions to His coming to earth on clouds of heaven (Matthew 24:30; Matthew 26:64).

2. Records:

If with most modern scholars we regard Mark's Gospel as ending with 16:8, it will be seen to stop short at the resurrection, though the present ending speaks of Christ being received up into heaven, of His sitting at the right hand of God, and of His working with the disciples as they went preaching the word (Mark 16:19,Mark 16:20). In any case this is a bare summary only. The close of the Third Gospel includes an evident reference to the fact of the Ascension (Luke 24:28–53), even if the last six words of Luke 24:51, "and was carried up into heaven" are not authentic. No difficulty need be felt at the omission of the Fourth Gospel to refer to the fact of the Ascension, though it was universally accepted at the time the apostle wrote (John 20:17). As Dr. Hort has pointed out, "The Ascension did not lie within the proper scope of the Gospels .... its true place was at the head of the Ac of the Apostles" (quoted Swete, The Ascended Christ, 2).

II. In the Acts.

1. Record:

The story in Acts 1:6–12 is clear. Jesus Christ was on the Mount of Olives. There had been conversation between Him and His disciples, and in the course of it He was taken up; and a cloud received Him out of their sight (Acts 1:9). His body was uplifted till it disappeared, and while they continued to gaze up they saw two men who assured them that He would come back exactly as He had gone up. The three Greek words rendered "taken up" (eperthe) (Acts 1:9); "went" (poreuomenou) (Acts 1:10); "received up" (analemphtheis) (Acts 1:11); deserve careful notice. This account must either be attributed to invention, or to the testimony of an eye-witness. But Luke's historicity now seems abundantly proved.

2. References:

The Ascension is mentioned or implied in several passages in Acts 2:33 Acts 3:21; Acts 7:55 Acts 9:3–5; Acts 22:6–8; Acts 26:13–15. All these passages assert the present life and activity of Jesus Christ in heaven.

III. In the Pauline Epistles.

1. Romans:

In Romans 8:34 the apostle states four facts connected with Christ Jesus: His death; His resurrection; His session at God's right hand; His intercession. The last two are clearly the culminating points of a series of redemptive acts.

2. Ephesians:

While for its purpose Romans necessarily lays stress on the Resurrection, Ephesians has as part of its special aim an emphasis on the Ascension. In 1:20 God's work wrought in Christ is shown to have gone much farther than the Resurrection, and to have "made him to sit at his right hand in the heavenly places," thereby constituting Him the supreme authority over all things, and especially Head of the church (1:20-23). This idea concerning Christ is followed in 2:6 by the association of believers with Christ "in the heavenly places," and the teaching finds its completest expression in 4:8-11, where the Ascension is connected with the gift of the heavenly Christ as the crowning feature of His work. Nothing is more striking than the complementary teaching of Romans and Ephesians respectively in their emphasis on the Resurrection and Ascension.

3. Philippians:

In Philippians 2:6–11 the exaltation of Christ is shown to follow His deep humiliation. He who humbled Himself is exalted to the place of supreme authority. In 3:20 Christians are taught that their commonwealth is in heaven, "whence also we wait for a Saviour."

4. Thessalonians:

The emphasis placed on the second advent of Christ in 1Th is an assumption of the fact of the Ascension. Christians are waiting for God's Son from heaven (1:10) who is to "descend from heaven, with a shout, with the voice of the archangel, and with the trump of God" (4:16).

5. Timothy:

The only allusion to the Ascension in the Pastoral Epistles is found in the closing statement of what seems to be an early Christian song in 1 Timothy 3:16. He who was "manifested in the flesh .... received up in glory."

IV. In Hebrews.

In Hebrews there is more recorded about the Ascension and its consequences than in any other part of the New Testament. The facts of the Ascension and Session are first of all stated (1:3) with all that this implies of definite position and authority (1:4-13). Christians are regarded as contemplating Jesus as the Divine Man in heaven (2:9), though the meaning of the phrase, "crowned with glory and honor" is variously interpreted, some thinking that it refers to the result and outcome of His death, others thinking that He was "crowned for death" in the event of the Transfiguration (Matheson in Bruce, Hebrews, 83). Jesus Christ is described as "a great High Priest, who hath passed through the heavens" (4:14), as a Forerunner who is entered within the veil for us, and as a High Priest for ever after the order of Melchizedek (6:20). As such He "abideth for ever," and "ever liveth to make intercession" (7:24,25). The chief point of the epistle itself is said to be "such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens" (8:1), and His position there implies that He has obtained eternal redemption for His people and is appearing before God on their behalf (9:12,24). This session at God's right hand is also said to be with a view to His return to earth when His enemies will have become His footstool (10:12,13), and one of the last exhortations bids believers to look unto Jesus as the Author and Perfecter of faith who has "sat down at the right hand of the throne of God" (12:2).

V. In the Petrine Epistles.

The only reference to the Ascension is in 1 Peter 3:22, where Christ's exaltation after His sufferings is set forth as the pattern and guarantee of Christian glorification after endurance of persecution.

VI. In the Johannine Writings.

1. Epistles:

Nothing is recorded of the actual Ascension, but 1 John 2:1 says that "we have an Advocate with the Father." The word "Advocate" is the same as "Comforter" in John 14:16, where it is used of the Holy Spirit. Christ is the Comforter "in relation to the Father," and the Holy Spirit is the Comforter dwelling in the soul.

2. Apocalypse:

All the references in the Apocalypse either teach or imply the living Christ who is in heaven, as active in His church and as coming again (Revelation 1:7,Revelation 1:13; Revelation 5:5–13; Revelation 6:9–17; Revelation 14:1–5).

VII. Summary of New Testament Teaching.

1. The Fact:

The New Testament calls attention to the fact of Ascension and the fact of the Session at God's right hand. Three words are used in the Greek in connection with the Ascension: anabainein (ascendere), "to go up"; analambanesthai (adsumi), "to be taken up"; poreuesthai "to go." The Session is connected with Psalms 110:1–7, and this Old Testament passage finds frequent reference or allusion in all parts of the New Testament. But it is used especially in He in connection with Christ's priesthood, and with His position of authority and honor at God's right hand (Swete, The Ascended Christ, 10-15). But the New Testament emphasizes the fact of Christ's exaltation rather than the mode, the latter being quite secondary. Yet the acceptance of the fact must be carefully noticed, for it is impossible to question that this is the belief of all the New Testament writers. They base their teaching on the fact and do not rest content with the moral or theological aspects of the Ascension apart from the historic reality. The Ascension is regarded as the point of contact between the Christ of the gospels and of the epistles. The gift of the Spirit is said to have come from the ascended Christ. The Ascension is the culminating point of Christ's glorification after His Resurrection, and is regarded as necessary for His heavenly exaltation. The Ascension was proved and demanded by the Resurrection, though there was no need to preach it as part of the evangelistic message. Like the Virgin birth, the Ascension involves doctrine for Christians rather than non-Christians. It is the culmination of the Incarnation, the reward of Christ's redemptive work, and the entrance upon a wider sphere of work in His glorified condition, as the Lord and Priest of His church (John 7:39; John 16:7).

2. The Message:

We may summarize what the New Testament tells us of our Lord's present life in heaven by observing carefully what is recorded in the various passages of the New Testament. He ascended into heaven (Mark 16:19; Luke 24:51; Acts 1:9); He is seated on the right hand of God (Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12); He bestowed the gift of the Holy Spirit on the Day of Pentecost (Acts 4:9,Acts 4:33); He added disciples to the church (Acts 2:47); He worked with the disciples as they went forth preaching the gospel (Mark 16:20); He healed the impotent man (Acts 3:16); He stood to receive the first martyr (Acts 7:56); He appeared to Saul of Tarsus (Acts 9:5); He makes intercession for His people (Romans 8:26; Hebrews 7:25); He is able to succor the tempted (Hebrews 2:18); He is able to sympathize (Hebrews 4:15); He is able to save to the uttermost (Hebrews 7:25); He lives forever (Hebrews 7:24; Revelation 1:18); He is our Great High Priest (Hebrews 7:26; Hebrews 8:1; Hebrews 10:21); He possesses an intransmissible or inviolable priesthood (Hebrews 7:24); He appears in the presence of God for us (Hebrews 9:24); He is our Advocate with the father (1 John 2:1); He is waiting until all opposition to Him is overcome (Hebrews 10:13). This includes all the teaching of the New Testament concerning our Lord's present life in heaven.

VIII. Problems.

There are two questions usually associated with the Ascension which need our attention.

1. Relation to the Laws of Nature:

There is no greater difficulty in connection with the Ascension than with the Resurrection, or the Incarnation. Of our Lord's resurrection body we know nothing. All we can say is that it was different from the body laid in the tomb and yet essentially the same; the same and yet essentially different. The Ascension was the natural close of Our Lord's earthly life, and as such, is inseparable from the Resurrection. Whatever, therefore, may be said of the Resurrection in regard to the laws of nature applies equally to the Ascension.

2. Localization of the Spiritual World:

The record in Ac is sometimes objected to because it seems to imply the localization of heaven above the earth. But is not this taking the narrative in too absolutely bald and literal a sense? Heaven is at once a place and a state, and as personality necessarily implies locality, some place for our Lord's Divine, yet human person is essential. To speak of heaven as "above" may be only symbolical, but the ideas of fact and locality must be carefully adhered to. And yet it is not merely local, and "we have to think less of a transition from one locality than of a transition from one condition to another. .... the real meaning of the ascension is that .... our Lord withdrew from a world of limitations" to that higher existence where God is (Milligan, Ascension and Heavenly Priesthood, 26). It matters not that our conception today of the physical universe is different from that of New Testament times. We still speak of the sun setting and rising, though strictly these are not true. The details of the Ascension are really unimportant. Christ disappeared from view, and no question need be raised either of distance or direction. We accept the fact without any scientific explanation. It was a change of conditions and mode of existence; the essential fact is that He departed and disappeared. Even Keim admits that "the ascension of Jesus follows from all the facts of His career" (quoted, Milligan, 13), and Weiss is equally clear that the Ascension is as certain as the Resurrection, and stands and fails therewith (Milligan, 14).

IX. Its Relation to Christ Himself.

The Ascension was the exaltation and glory of Jesus Christ after His work was accomplished (Philippians 2:9). He had a threefold glory:

(1) as the Son of God before the Incarnation (John 17:5);

(2) as God manifest in the flesh (John 1:14);

(3) as the exalted Son of God after the Resurrection and Ascension (Luke 24:26; 1 Peter 1:21).

The Ascension meant very much to Christ Himself, and no study of subject must overlook this aspect of New Testament teaching. His exaltation to the right hand of meant

(1) the proof of victory (Ephesians 4:8);

(2) the position of honor (Psalms 110:1);

(3) the place of power (Acts 2:33);

(4) the place of happiness (Psalms 26:11);

(5) the place of rest ("seated");

(6) the place of permanence ("for ever").

X. Its Teaching for Christians.

The importance of the Ascension for Christians lies mainly in the fact that it was the introduction to our Lord's present life in heaven which means so much in the believer's life. The spiritual value of the Ascension lies, not in Christ's physical remoteness, but in His spiritual nearness. He is free from earthly limitations, and His life above is the promise and guarantee of ours. "Because I live ye shall live also."

1. Redemption Accomplished:

The Ascension and Session are regarded as the culminating point of Christ's redemptive work (Hebrews 8:1), and at the same time the demonstration of the sufficiency of His righteousness on man's behalf. For sinful humanity to reach heaven two essential features were necessary:

(a) the removal of sin (negative); and

(b) the presence of righteousness (positive).

The Resurrection demonstrated the sufficiency of the atonement for the former, and the Ascension demonstrated the sufficiency of righteousness for the latter. The Spirit of God was to convict the world of "righteousness" "because I go to the Father" (John 16:10). In accord with this we find that in the Epistle to the He every reference to our Lord's atonement is in the past, implying completeness and perfection, "once for all."

2. High Priesthood:

This is the peculiar and special message of He. Priesthood finds its essential features in the representation of man to God, involving access into the Divine presence (Hebrews 5:1). It means drawing near and dwelling near to God. In He, Aaron is used as typical of the work, and Melchizedek as typical of the person of the priest; and the two acts mainly emphasized are the offering in death and the entrance into heaven. Christ is both priest and priestly victim. He offered propitiation and then entered into heaven, not "with," but "through" His own blood (Hebrews 9:12), and as High Priest, at once human and Divine, He is able to sympathize (Hebrews 4:15); able to succor (Hebrews 2:18); and able to save (Hebrews 7:25). See CHRIST AS KING, PRIEST, PROPHET.

3. Lordship:

The Ascension constituted Christ as Head of the church (Ephesians 1:22; Ephesians 4:10,Ephesians 4:15; Colossians 2:19). This Headship teaches that He is the Lord and Life of the church. He is never spoken of as King in relation to His Body, the Church, only as Head and Lord. The fact that He is at the right hand of God suggests in the symbolical statement that He is not yet properly King on His own throne, as He will be hereafter as "King of the Jews," and "King of Kings."

4. Intercession:

In several New Testament passages this is regarded as the crowning point of our Lord's work in heaven (Romans 8:33,Romans 8:34). He is the perfect Mediator between God and man (1 Timothy 2:5; Hebrews 8:6); our Advocate with the Father (1 John 2:1). His very presence at God's right hand pleads on behalf of His people. There is no presentation, or representation, or pleading, of Himself, for His intercession is never associated with any such relation to the sacrifice of Calvary. Nor is there any hint in the New Testament of a relation between the Eucharist and His life and work in heaven. This view popularized by the late Dr. William Milligan (The Ascension, etc., 266), and endorsed from other standpoints in certain aspects of Anglican teaching (Swete, The Ascended Christ, 46), does not find any support in the New Testament. As Westcott says, "The modern conception of Christ, pleading in heaven His passion, `offering His blood,' on behalf of man, has no foundation in this epistle" (Hebrews, 230). And Hort similarly remarks, "The words, `Still .... His prevailing death He pleads' have no apostolic warrant, and cannot even be reconciled with apostolic doctrine" (Life and Letters, II, 213). our Lord's intercession is He says as in what He is. He pleads by His presence on His Father's throne, and he is able to save to the uttermost through His intercession, because of His perpetual life and His inviolable, undelegated, intransmissible priesthood (Hebrews 7:24,Hebrews 7:25).

5. The Gift of the Spirit:

There is an intimate and essential connection between the Ascension of Christ and the descent of the Holy Spirit. The Holy Spirit was given to Christ as the acknowledgment and reward of His work done, and having received this "Promise of the Father" He bestowed Him upon His people (Acts 2:33). By means of the Spirit the twofold work is done, of convincing sinners (John 16:9), and of edifying believers (John 14:12; see also John 14:25,John 14:26; John 16:14,John 16:15).

6. Presence:

It is in connection with the Ascension and our Lord's life in heaven that we understand the force of such a passage as "Lo, I am with you always" (Matthew 28:20). "He ever liveth" is the supreme inspiration of the individual Christian and of the whole church. All through the New Testament from the time of the Ascension onward, the one assurance is that Christ is living; and in His life we live, hold fellowship with God, receive grace for daily living and rejoice in victory over sin, sorrow and death.

7. Expectation:

Our Lord's life in heaven looks forward to a consummation. He is "expecting till his enemies be made his footstool" (Hebrews 10:13 the King James Version). He is described as our Forerunner (Hebrews 6:18 ff), and His presence above is the assurance that His people will share His life hereafter. But His Ascension is also associated with His coming again (Philippians 3:20,Philippians 3:21; 1 Thessalonians 4:16; Hebrews 9:28). At this coming there will be the resurrection of dead saints, and the transformation of living ones (1 Thessalonians 4:16,1 Thessalonians 4:17), to be followed by the Divine tribunal with Christ as Judge (Romans 2:16; 2 Timothy 4:1,2 Timothy 4:8). To His own people this coming will bring joy, satisfaction and glory (Acts 3:21; Romans 8:19); to His enemies defeat and condemnation (1 Corinthians 15:25; Hebrews 2:8; Hebrews 10:13).

Reviewing all the teaching of our Lord's present life in heaven, appearing. on our behalf, interceding by His presence, bestowing the Holy Spirit, governing and guiding the church, sympathizing, helping and saving His people, we are called upon to up "lift our hearts," for it is in occupation with the living that we find the secret of peace, the assurance of access, and the guaranty of our permanent relation to God. Indeed, we are clearly taught in He that it is in fellowship with the present life of Christ in heaven that Christians realize the difference between spiritual immaturity and maturity (Hebrews 6:1; Hebrews 10:1), and it is the purpose of this epistle to emphasize this truth above all others. Christianity is "the religion of free access to God," and in proportion as we realize, in union with Christ in heaven, this privilege of drawing near and keeping near, we shall find in the attitude of "lift up your hearts" the essential features of a strong, vigorous, growing, joyous Christian life.

LITERATURE.

Milligan, Ascension and Heavenly Priesthood of our Lord; Swete, The Appearances of the Risen Lord; The Ascended Christ; Lacey, The Historic Christ; Lives of Christ, by Neander, B. Weiss, Edersheim, Farrar, Geikie, Gilbert; Fairbairn, Studies in the Life of Christ; Knowling, Witness of the Epistles; Bernard in The Expositor T, 1900-1901, 152-55; Bruce in The Expositor. Greek Test, I; Swete, Apostles' Creed; Westcott, Historic Faith, chapter vi; Revelation of the Risen Lord, chapters x, xi; Epesians to Hebrews; article "Ascension" in Hastings, Dictionary of the Bible (five volumes); Paget, Studies in the Christian Character, sermons xxi, xxii; Findlay, Things Above; article. "Priest" in Hastings, Dictionary of the Bible (five volumes) (in New Testament), "Hebrews"; Davidson, Hebrews, special note on "Priesthood of Christ"; Dimock, Our One Priest on High; The Christian Doctrine of Sacerdotium; Perowne, Our High Priest in Heaven; Rotherham, Studies in He; Soames, The Priesthood of the New Covenant; Hubert Brooke, The Great High Priest; H. W. Williams, The Priesthood of Christ; J. S. Candlish, The Christian Salvation (1899), 6; G. Milligan, The Theol. of Ep. to Heb (1899), 111; R. C. Moberly, Ministerial Priesthood (1897); A. S. Peake, "Hebrews" in Century Bible; Beyschlag, New Testament Theol., II, 315; article "Ascension" in Hastings, Dictionary of Christ and the Gospels; article "Assumption and Ascension" in HDRE; article "Ascension" in JE; Charles, The Book of Enoch; The Slavonic Secrets of En; The Book of Jub; The Apocalypse of Bar; The Ascension Isaiah.; Assumption of Moses; M. R. James, "Testament of Abraham" TS, II, 2, 1892; Martensen, Christian Dogmatics.

W. H. Griffith Thomas

Ascension Of Isaiah

See APOCALYPTIC LITERATURE.

Ascent

a-sent':

(1) The rendering in the King James Version twice, the Revised Version (British and American) 14 times correctly, of Hebrew ma`aleh, "ascent," "pass," as a geographical term (the King James Version Numbers 34:4; 2 Samuel 15:30; the Revised Version (British and American) Joshua 10:10; Judges 8:13, etc.).

(2) The rendering in the King James Version and the Revised Version (British and American) of `olah in 1 Kings 10:5, "his ascent by which he went up unto the house of Yahweh"; but `olah everywhere else means "burnt-offering," and all ancient versions support the Revised Version, margin, "his burnt-offering which he offered" (caused to go up), etc.

(3) In 2 Chronicles 9:4 (parallel 1 Kings 10:5) a very slight textual correction (supported by Septuagint) gives us the same words as in 1Ki instead of the difficult `aliyah, "upper chamber," not "ascent" as the King James Version and the Revised Version (British and American) render it against all usage elsewhere.

(4) In the Revised Version (British and American) Ezekiel 40:31,Ezekiel 40:34,Ezekiel 40:37; Nehemiah 12:37, of a flight of steps, stairs.

(5) In the Revised Version (British and American) (Hebrew `aliyah), Nehemiah 3:31,Nehemiah 3:32, margin "upper chamber" is to be preferred to text "ascent."

F. K. Farr

Aschenaz

ash'-e-naz. See ASHKENAZ.

Aseas

a-se'-as (Asaias = Isshijah (Ezra 10:31)) A son of Annas, who put away his "strange wife" (1 Esdras 9:32).

Asebebias

a-seb-e-bi'-as, a-seb-e-bi'-a (Asebebias; the King James Version Asebebia): Asebebias his sons and brethren returned with Ezra to perform the functions of priesthood in Jerusalem (1 Esdras 8:47). Compare Sherebiah (Ezra 8:18).

Asebias

as-e-bi'-as, as-e-bi'-a (Asebias; the King James Version Asebia): Asebias returned with Ezra to perform the function of a priest in Jerusalem (1 Esdras 8:48). Compare Hashabiah (Ezra 8:19).

Asenath

as'-e-nath (Aseneth): The wife of Joseph, daughter of Potiphera, mother of Manasseh and Ephraim (Genesis 41:45,Genesis 41:50; Genesis 46:20). She was evidently an Egyptian woman and bore an Egyptian name. '-c-n-t, pointed by the Massoretes as 'acenath, appears in the Septuagint as aseneth or asenneth. The last two consonants appear to represent the name of the Egyptian goddess Neith. The first part of the name will then represent either ns = "belonging to" (so Brugsch and generally), or 'ws-n (note the doubled "n" in the Septuagint transcription) = "she belongs to" (so Spiegelberg). It is possible that these four letters represent the Egyptian name Sn-t (so Lieblein and others), though the 'aleph (') must then be explained as 'aleph prostheticum and the taw (t) would be less regular than a he (h) to stand for the Egyptian feminine t.

J. Oscar Boyd

Aser

a'-ser (Aser): the King James Version: Greek form of Asher (thus the Revised Version (British and American)) (Luke 2:36; Revelation 7:6).

Aserer

as'-e-rer See SERAR.

Ash (1)

ash ('oren; the Revised Version (British and American) FIR-TREE; the Revised Version, margin Ash): A maker of idols "planteth a fir- tree (margin, "ash"), and the rain doth nourish it" (Isaiah 44:14). It is a suggestion as old as Luther that the final letter "n", was originally a "z", and that the word should be 'erez, "cedar"; the chief objection is that cedar occurs just before in the same verse. The word 'oren seems to be connected with the Assyrian irin, meaning fir or cedar or allied tree. "Fir" has support from the Septuagint and from the rabbis. Post (HDB) suggests as probable the stone pine, Pinus pinea, which has been extensively planted round Beirut and unlike most planted trees flourishes without artificial watering--"the rain doth nourish it."

The translation "ash" was probably suggested by the fanciful resemblance of the Hebrew 'oren and the Latin ornus, the manna ash of Europe. Three varieties of ash flourish in Syria, Fraxinus ornus, F. excelsior and F. oxycarpa. The last mentioned, which is common in parts of North Palestine, being a large tree some 30 to 40 ft. high, might suit the context were there anything philological to support the idea.

E. W. G. Masterman

Ash (2)

(Bear). See ASTRONOMY.

Ashamed

a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:

(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2 Kings 8:11; see also 2 Samuel 10:5; 2 Kings 2:17; Ezra 8:22).

(2) Innocence not capable of shame: "both naked .... and .... not ashamed" (Genesis 2:25; see SHAME); the redeemed no occasion for (Psalms 34:5 the King James Version; 1 John 2:28); Christ not of "brethren" (Hebrews 2:11); nor Christian of gospel (Romans 1:16); nor God of men of faith (Hebrews 11:16); nor they who trust in God (Isaiah 50:7; Isaiah 54:4; Joel 2:26).

(3) Sense of guilt: "I am ashamed .... for our iniquities" (Ezra 9:6); "of thy lewd way" (Ezekiel 16:27,Ezekiel 16:61); ascribed to idolaters chagrined at worthlessness of idols (Isaiah 1:29; Isaiah 44:9,Isaiah 44:11; Isaiah 45:16; Jeremiah 2:26); to enemies (Psalms 6:10); to wicked (Psalms 31:17); to all who forsake God (Jeremiah 17:13); to those who trust in human help, as Israel of Egypt and Assyria, and Moab of Chemosh (Jeremiah 2:36; Jeremiah 48:13); to a mother of wicked children (Jeremiah 50:12).

(4) Repentance causes shame for sin (Jeremiah 31:19; Romans 6:21).

(5) Calamities also, and judgments (Jeremiah 14:3,Jeremiah 14:4; Jeremiah 15:9; Jeremiah 20:11).

(6) Capacity for shame may be lost through long-continued sin (Jeremiah 6:15; Jeremiah 8:12; compare Jeremiah 3:3), exceptionally striking passages on the deadening power of immorality, suggestive of 1 Timothy 4:2; Titus 1:15.

(7) The grace of Christ delivers from the shame of moral timidity (Romans 1:1; 2 Timothy 1:18,2 Timothy 1:12,2 Timothy 1:16;1 Peter 4:16).

(8) At Christ's second coming His followers will "not be ashamed before him" (1 John 2:28); at the final judgment He will be ashamed of all who have been ashamed of Him (Mark 8:38; Luke 9:26; compare Matthew 10:33; Hebrews 11:16).

(9) The word lends itself to rich poetic use, e.g. Lebanon, with faded and falling foliage, "is ashamed" (the Revised Version (British and American) "confounded") at the desolations of the land under Sennacherib (Isaiah 33:9); so great is God's glory in the new Jerusalem that "the sun (is) ashamed" in His presence (Isaiah 24:23), explaining the glorious figure in Revelation 21:23; Revelation 22:5. (The references in this article are from the King James Version; the Revised Version (British and American) frequently replaces `ashamed' by `put to shame.') See SHAME.

Dwight M. Pratt

Ashan

a'-shan (`ashan): An unknown site in the domain of Judah (Joshua 15:42), possessed by Simeon (Joshua 19:7), and mentioned among the priests' cities in 1 Chronicles 6:59. (44) = Joshua 21:16 (`ayin is a corruption of `ashan). Chorashan (or Borashan), which was probably the site of some reservoir in the Southwest part of Judah (1 Samuel 30:30), is the same as Ashan.

Asharelah; Asarelah

ash-a-re'-la ('asar'elah): One of the Asaphites appointed by David to the temple service (1 Chronicles 25:2); in 1 Chronicles 25:14 he is called Jesharelah. The latter element in both forms may be ('el) "God," but the meaning of the former part in the first form is doubtful. Thes. compares 'acar, "to bind," "whom God has bound (by a vow)."

Ashbea

ash'-be-a, ash-be'-a ('ashbea`): "The house of Ashbea," a family of linen-workers mentioned in 1 Chronicles 4:21. We might render beth 'ashbea` as their dwelling-place; nothing is known of such a place nor is this house of weavers referred to in any other place.

Ashbel; Ashbelite

ash'-bel, ash'-bel-it ('ashbel): The gentilic name "Ashbelite" is found in Numbers 26:38, second son of Benjamin (Genesis 46:21). In 1 Chronicles 7:6–11 (6) "Jediael" ("known to God") is substituted for the heathen-sounding "Ashbel" ("Ishbaal," "man of Baal"). The chronicler, in this case, conforms literally to the principle laid down in Hosea 2:17; the title "Baal" ("lord") was applied in early days (e.g. in the days of Saul) to the national God of Israel, but in later days the prophets objected to it because it was freely applied to heathen gods (compare ISH-BOSHETH). In 1 Chronicles 8:1 the three names Bela, Ashbel, Aharah (= Ahiram) are taken from Numbers 26:38, however, without change.

H. J. Wolf

Ashdod

ash'-dod ('ashdodh; Azotos; modern Esdud): One of the five chief cities of the Philistines. The name means stronghold or fortress, and its strength may be inferred by the fact that Psammetik I, of Egypt, besieged it for many years (Herodotus says 29). Some of the Anakim were found there in the days of Joshua (Joshua 11:22), and the inhabitants were too strong for the Israelites at that time. It was among the towns assigned to Judah, but was not occupied by her (Joshua 13:3; Joshua 15:46,Joshua 15:47). It was still independent in the days of Samuel, when, after the defeat of the Israelites, the ark was taken to the house of Dagon in Ashdod (1 Samuel 5:1,1 Samuel 5:2). We have no account of its being occupied even by David, although he defeated the Philistines many times, and we have no definite knowledge of its coming into the hands of Judah until the time of Uzziah (2 Chronicles 26:6).

Ashdod, like the other Philistine towns, came under the authority of the Assyrian monarchs, and we have mention of it in their records. It revolted against Sargon in 711 BC, and deposed the Assyrian governor, Akhimiti, who had been appointed by him in 720. Sargon at once dispatched a force to subdue the rebels and the city was severely punished. This is referred to by Isaiah (Isaiah 20:1). Amos had prophesied such a calamity some years before (1:8), and Jeremiah refers to "the remnant of Ashdod" as though it had continued weak until his day (Jeremiah 25:20). Zephaniah (Ze 2:4) refers to the desolation of Ashdod and Zechariah to its degraded condition (Zechariah 9:6). It continued to be inhabited, however, for we find the Jews intermarried with them after the return from Babylon (Nehemiah 13:23,Nehemiah 13:24). In the Maccabean period we are told that Judas and Jonathan both took it and purified it of idolatry (1 Macc 5:68; 10:84). In these passages it is called Azotus, as it is also in the New Testament (Acts 8:40). In the 4th century AD it became the seat of a bishopric. It had been restored in the time of Herod, by the Roman general Gabinius, and was presented to Salome, the sister of Herod, by the emperor Augustus. It is now a small village about 18 miles Northeast of Gaza.

H. Porter

Ashdodites

ash'-dod-its, ash'-doth-its: Inhabitants of ASHDOD (which see) (Joshua 13:3; the King James Version Ashdothites, Nehemiah 4:7).

Ashdoth Pisgah

ash'-doth piz'-ga ('ashdoth ha-picgah): Thus the King James Version for the Revised Version (British and American) "The slopes (the Revised Version, margin springs) of Pisgah." The spurs and ravines, or the "shoulders" of Pisgah are meant. 'Ashedah is "a pouring out," and 'ashedoth are the slopes of a mountain from which springs gush forth. In Joshua 10:40; Joshua 12:8, 'Ashedoth, translated "springs" in the King James Version, is "slopes" in the Revised Version (British and American) (Deuteronomy 3:17; Joshua 12:3; Joshua 13:20). See PISGAH.