analysis Jehovah himself decided whom to receive; thus Psalm 65:4 states: “Happy is the one you choose and cause to approach, that he may reside in your courtyards.” Faith, righteousness, justice, freedom from bloodguilt, truthfulness and obedience to God’s expressed will were continually stressed as the credentials required for approach to God, so that, not simply the one bearing gifts to the Universal Sovereign, but the one “innocent in his hands and clean in heart” could ascend into the mountain of Jehovah. (Ps. 15:1-4; 24:3-6; 50:7-23; 119:169-171; Prov. 3:32; 21:3; Hos. 6:6; Mic. 6:6-8) Where these qualities were lacking, sacrifices, fasting, and even prayers became detestable and worthless in God’s eyes. (Isa. 1:11-17; 58:1-9; 29:13; Prov. 15:8) When wrongdoing had been committed, a broken spirit and a crushed heart had to be first manifested before approach was approved. (Ps. 51:16, 17) Priestly office could not gain favorable reception by God if such priests showed despite for his name and offered unacceptable sacrifices.—Mal. 1:6-9.

Approach to God is also set forth as in the sense of presenting oneself before a court and coming near before the judge for judgment. (Ex. 22:8; Num. 5:16; Job 31:35-37; Isa. 50:8) At Isaiah 41:1, 21, 22 Jehovah tells the national groups to approach, with their controversial case and arguments, for judgment by him.

SUPERIOR BASIS FOR APPROACH UNDER NEW COVENANT

The Law covenant arrangement with its animal sacrifices, as a pictorial legal basis, pointed toward a superior basis for approach to God. (Heb. 9:8-10; 10:1) This came by means of the new covenant through which all were to ‘know Jehovah, from the least one even to the greatest one.’ (Jer. 31:31-34; Heb. 7:19; 8:10-13) As the sole mediator of that new covenant, Christ Jesus became “the way . . . No one comes to the Father except through me.” (John 14:6, 13, 14) The barrier separating the Jews from the uncircumcised Gentile nations outside God’s national covenant with Israel was removed by means of Christ’s death, so that “through him we, both peoples, have the approach to the Father by one spirit.” (Eph. 2:11-19; Acts 10:35) Faith in God as “the rewarder of those earnestly seeking him” and in the ransom is the prerequisite for peaceful approach and a kindly reception by God through Jesus Christ. (Heb. 11:6; 1 Pet. 3:18) Those approaching through Christ Jesus as their high priest and intercessor know that “he is always alive to plead for them” (Heb. 7:25), and they can confidently “approach with freeness of speech to the throne of undeserved kindness.” (Heb. 4:14-16; Eph. 3:12) They do not approach in fear of condemnation. (Rom. 8:33, 34) Yet they retain the godly fear and awe that such approach to God “the Judge of all” merits.—Heb. 12:18-24, 28, 29.

The Christian’s approach to God involves sacrifices and offerings of a spiritual kind. (1 Pet. 2:4, 5; Heb. 13:15; Rom. 12:1) Material temples and gold, silver and stone images are shown to be of no benefit in approaching the true God. (Acts 7:47-50; 17:24-29; compare Ephesians 2:20-22.) Friends of the world are God’s enemies, the haughty he opposes, but humble ones with ‘clean hands’ and a ‘pure heart’ can “draw close to God, and he will draw close to you.”—Jas. 4:4-8.

Anointed Christians called to a heavenly hope have a “way of entry into the holy place by the blood of Jesus,” and, knowing well the “great priest over the house of God,” they can “approach with true hearts in the full assurance of faith.”—Heb. 10:19-22.

As to the importance of one’s trustfully approaching God, the psalmist aptly sums up the matter in saying: “For, look! the very ones keeping away from you will perish. You will certainly silence every one immorally leaving you. But as for me, the drawing near to God is good for me. In the Sovereign Lord Jehovah I have placed my refuge, to declare all your works.”—Ps. 73:27, 28; see PRAYER.

APRON

The Greek word si·mi·kinʹthi·on denotes a thing girded around half the body, a half-girding and a narrow covering. (Acts 19:12) It seems to have been tied around the waist to cover part of the body for a distance below the waist. It may have been worn to protect other garments, perhaps by tradesmen such as fishermen, potters, water carriers, grocers, bakers, carpenters, craftsmen, and so forth. The ephod of the priests was considerably different, being an apronlike garment that hung from the shoulders, having front and back sections.—Ex. 28:6-8; see HIGH PRIEST.

AQABAH, GULF OF

(Aʹqa·bah).

One of two northern arms of the Red Sea. The Gulf of Aqabah borders the Sinai Peninsula on the E as the Gulf of Suez does on the W. The Gulf of Aqabah is about 100 miles (161 kilometers) long and varies from twelve to seventeen miles (19.3 to 27.4 kilometers) in width. It is part of the great geological fault, called the Rift Valley, that continues northward to include the Dead Sea, the Jordan valley, the Sea of Galilee and the Lebanon valley. Rising from the shores on each side of the gulf are precipitous and barren mountains that sometimes reach a height of 2,000 feet (609 meters) above the shore. Numerous coral reefs line the coasts.

The narrow gulf runs nearly straight for its entire length, with the Sinai Peninsula on its western side and Arabia on its eastern side. At its southern end, where it joins the main body of the Red Sea, the island of Tiran, other islands and coral reefs narrow the entrance into it. The depth of the water ranges from 100 to 200 fathoms (600 to 1,200 feet or 183 to 366 meters) and the gulf has been called a “fisherman’s paradise.”

The Israelites had early contact with the gulf when they passed by its N shore during the exodus from Egypt. “While the Amalekites and the Canaanites are dwelling in the low plain, you people make a turn tomorrow and pull away to march to the wilderness by way of the Red Sea [Heb., yam suph].” (Num. 14:25; Deut. 1:40; 2:1) While the Hebrew phrase yam suph can apply to the Red Sea in general or to either of its arms, the reference here clearly points to the eastern arm or Gulf of Aqabah,