the hoof and that forms a cleft into two hoofs, chewing the cud among the beasts.”—Deut. 14:3-6.

Animals lacking one or both of the above-mentioned features were not to be eaten by those under the terms of the Law covenant. The prohibited animals included the rock badger, the hare, the pig, the camel. Also, creatures ‘going upon their paws’ were prohibited, this doubtless embracing such creatures as the lion, the bear and the wolf.—Lev. 11:4-8, 26, 27; Deut. 14:7, 8.

These dietary limitations applied only to those who were under the terms of the Mosaic law, for the statement of Leviticus 11:8 is: “They are unclean for you,” that is, the Israelites. With the abrogation of the Law on the basis of the sacrificial death of Christ Jesus, the prohibitions were canceled, and once more all humans could consider themselves under the same broad provision announced to Noah following the Deluge.—Col. 2:13-17; Gen. 9:3, 4.

Since the restriction concerning unclean foods was taken out of the way with the rest of the Law, a question may arise as to why Peter, about three and a half years later, still had not eaten any “unclean” animals. (Acts 10:10-15) It must be remembered that the cancellation of the Law resulted in great changes in the lives of Christ’s followers and, therefore, it reasonably took some time for them to appreciate all that was involved.

ILLUSTRATIVE USAGE

The outstanding traits of animals are alluded to and used by Bible writers to symbolize a variety of qualities and powers. At times animal features may portray excellent qualities, divine as well as human. (Ezek. 1:10, 11; Rev. 4:6, 7) In other instances animals may be employed to represent wild, beastlike ruling powers that oppress and crush peoples.—Dan. 7:2-7; 8:5-8, 20, 21; Rev. 13:1-17.

PROPER USE AND VIEW OF ANIMAL CREATION

In connection with worship under the Mosaic law, cattle, sheep and goats were among the creatures acceptable for sacrifice. Such animals were to be sound ones, and no castrated animal was admissible. (Lev. 22:23-25) The use of animal blood for food or for any purpose other than sacrifice was prohibited. (Lev. 17:13, 14) Worship of any representation of any animal or other created thing was strictly forbidden.—Ex. 20:4, 5.

The Bible inculcates just and merciful treatment of the lower creatures. Indeed, Jehovah represents himself as the loving Provider for their lives and well-being. (Prov. 12:10; Ps. 145:15, 16) The Mosaic law enjoined proper care of domestic animals. When found straying, domestic animals were to be returned safely to their owner; when crushed under a burden, they were to be relieved. (Ex. 23:4, 5) They were to be worked humanely. (Deut. 22:10; 25:4) They as well as man were to benefit from the sabbath rests. (Ex. 20:10; 23:12; Deut. 5:14) Dangerous animals were to be controlled or destroyed. (Gen. 9:5; Ex. 21:28, 29) Cross-breeding of different sorts was forbidden.—Lev. 19:19.

God-fearing men see in animals part of God’s generous provision for human welfare. Animals have served man as burden bearers, as sources of food and clothing, as sanitation agents, as helpers in the vital activities of plowing and harvesting. Their variety of form and color has delighted his eye; their habits and instincts have been and still provide an extensive field for inquiry into the marvels of God’s creative power. Though animals die in the same manner as men, they do not share his hope of a resurrection.—2 Pet. 2:12; additionally, see individual animals, birds, insects, reptiles by name; see BEASTS, SYMBOLIC; BIRDS; FISH; INSECTS.

ANKLET

Ankle bracelets or ornamental rings worn on the legs above the ankles were in common use in the ancient Middle East. They were made of such materials as brass, gold, silver, iron, glass and ivory. On Egyptian monuments persons of both sexes are depicted as wearing them, and in Egypt anklets and bracelets were frequently made as matching ensembles. Many anklets have been found by archaeologists throughout Palestine, among them bronze anklets varying in diameter from two and a half to four and a half inches (c. 6.4 to 11.4 centimeters). Excavations at Beth-shemesh have yielded a pair of iron anklets that may have been made in David’s day.

Heavy anklets might make a ringing sound as they knocked together while the wearer walked along. However, at times pebbles were placed in hollow bangles or anklets in order to produce a sound, and Arabian girls of more recent times have also occasionally worn anklets with small bells attached to them. Too, ankle chainlets were sometimes fastened to the anklets worn by a woman, thus tying these ornaments together. The chainlets would make tinkling sounds as the wearer walked and, of course, they and the anklets themselves would attract attention. Ankle chainlets or step chains would also restrict or shorten the woman’s step, so that she would walk with tripping steps and what might be considered a graceful or genteel feminine gait.

“Ankle chainlets” were among pieces of jewelry the Israelites took from the Midianites as war booty and contributed as “Jehovah’s offering.” (Num. 31:50, 51) The haughty “daughters of Zion” of later times are described as women who “go walking with tripping steps, and with their feet they make a tinkling sound,” or “on their feet they shake bangles.” Through Isaiah, Jehovah warned them that he would take away their ornamental articles and “the beauty of the bangles,” or anklets, as well as their “step chains.” (Isa. 3:16, 18, 20) The Babylonian conquest of Judah and Jerusalem in 607 B.C.E. surely made inroads into the lives of these women, resulting in the loss of their many ornaments and their freedom.—See ORNAMENTS.

ANNA

(Anʹna) [favor; charm; grace].

A prophetess, daughter of Phanuel of the tribe of Asher. Her name is the Greek form of Hannah.

Anna had become a widow after just seven years of married life and, at the time of the child Jesus’ presentation at the temple, was eighty-four years of age. Nevertheless, she was constant in her attendance at the temple, evidently from the time of the morning service until the evening service, and, as a result, was privileged to see the young child Jesus and bear witness about him. Her “fastings and supplications” indicate a mourning attitude and an earnest longing on her part. The centuries-long period of Jewish subjection, coupled with the deteriorating religious conditions of that period that reached even to the temple and its priesthood, could well explain this. At any rate, though she might not likely expect to be alive when the child became grown, she now joyfully witnessed to others of the liberation due to be effected through this coming Messiah.—Luke 2:36-38.

ANNAS

(Anʹnas) [Greek abbreviation of Hebrew Hananiah, meaning “Jehovah has been gracious”].

Appointed high priest about 6 or 7 C.E. by Quirinius, the Roman governor of Syria, and serving until the year 15. (Luke 2:2) Annas was therefore high priest when Jesus, at the age of twelve, amazed the rabbinical teachers at the temple. (Luke 2:42-49) Procurator Valerius Gratus removed Annas as high priest, for reportedly overstepping his Roman-assigned jurisdiction. Though he no longer had the official title, yet it was quite evident that he continued to exercise great power and influence as high priest emeritus and predominant voice of the Jewish hierarchy. Five of his sons, as well as his son-in-law Caiaphas, were each in turn high priest. Bible writers were careful to recognize Annas’ dominant position, calling him the “chief priest,” whereas they referred to Caiaphas by his title “high priest.” (Matt. 26:3; Luke 3:2)