sits to judge the world powers, described under the symbolism of huge beasts. Their lease of rulership over the earth is taken away and the “rulership and dignity and kingdom” are given to one “like a son of man” to whom all peoples are commanded to render obedience.

The title “Ancient of Days” appropriately contrasts the Everlasting God with the successive world powers that rise and fall, and portrays Jehovah in his role as the Majestic and Venerable Judge of all.—Ps. 90:2; 75:7.

ANDREW

(Anʹdrew) [manly].

A brother of Simon Peter and son of Jonah (John). (Matt. 4:18; 16:17) While Andrew’s native city was Bethsaida, he and Simon were living together in Capernaum at the time Jesus called them to become “fishers of men.” (Mark 1:16, 17, 21, 29; John 1:44) Both cities were on the N shore of the Sea of Galilee, where the two brothers engaged in the fishing business in partnership with James and John.—Matt. 4:18; Mark 1:16; Luke 5:10.

Andrew was first a disciple of John the Baptist. (John 1:35, 40) In the fall of 29 C.E. he was at Bethany on the E side of the Jordan River and heard John the Baptist introduce Jesus as “the Lamb of God.” He, along with another disciple (likely John), followed Jesus to his residence and was soon convinced he had found the Messiah. He then found and informed his brother Simon and led him to Jesus. (John 1:36-41) The two brothers returned to their fishing business, but between six months and a year later, after the arrest of John the Baptist, they, along with James and John, were invited by Jesus to become “fishers of men.” They immediately abandoned their nets and took up the full-time ministry. (Matt. 4:18-20; Mark 1:14, 16-20) In time these four became apostles, and it is notable that Andrew is always listed as among the first four in all the apostolic lists.—Matt. 10:2; Mark 3:18; Luke 6:14.

Andrew thereafter receives but brief mention. He and Philip discuss with Jesus the problem of feeding a crowd of about 5,000 men, and Andrew offers a suggestion that he himself considers of little practical value about some available food. (John 6:8, 9) At the time of the last Passover festival that they celebrated, Philip comes to Andrew for advice about a request of some Greeks to see Jesus, and the two then approach Jesus on the matter. (John 12:20-22) He is among the four on the Mount of Olives who ask Jesus for the sign that would mark the conclusion of the existing system of things. (Mark 13:3) The final mention of Andrew by name is shortly after Jesus’ ascension.—Acts 1:13.

ANDRONICUS

(An·dronʹi·cus) [man-conquering].

A faithful Jewish Christian in the congregation at Rome to whom Paul sent greetings. Paul calls Andronicus and Junias “my relatives.” While the Greek word used here (syg·ge·nesʹ) in its broader sense can mean “fellow-countrymen,” the primary meaning is “blood relative of the same generation.” The context indicates that Andronicus likely was so related to Paul. Like Paul, Andronicus had suffered imprisonment, was now a ‘man of note’ among the apostles, and had become a Christian prior to Paul.—Rom. 16:7.

ANEM

(Aʹnem) [two springs or fountains].

A city near the S border of Issachar, given as a Levite city to the Gershonites. (1 Chron. 6:71, 73) In the corresponding list at Joshua 21:29 Anem appears to be referred to as En-gannim, probably the complete name.—See EN-GANNIM No. 2.

ANER

(Aʹner) [perhaps, a boy].

1. A Canaanite. He and his two brothers, “Mamre the Amorite” and Eshcol, were “confederates” (“allies,” AT; RS) of Abraham. (Gen. 14:13) The word “confederates” is here translated from the Hebrew ba·ʽalehʹ v^erithʹ, which literally means “owners of a covenant”; but “confederate” is from the Latin foederia, meaning “of a covenant, compact or agreement,” and hence properly translates the idea, the word foedus occurring in Genesis 14:13 in the Latin Vulgate. As to the terms of this agreement between these three brothers and Abraham, little indication is given in the record as to whether it was one of mutual defense against their warlike neighbors or simply one of peaceful coexistence. When Abraham’s nephew Lot was taken captive by a league of kings, this confederacy saw action, as Aner with his brothers accompanied Abraham and his 318 trained servants from the “big trees” of Mamre (where Abraham was tenting) up to Dan, some 100 miles (160 kilometers) to the N, and then on beyond Damascus. After the victory, Abraham refused any part of the spoil, but saw to it that the three confederates were given a share for honoring this “confederacy.”—Gen. 14:24; see ALLIANCE.

2. A town of the territory of Manasseh given to the families of the sons of Kohath. (1 Chron. 6:70; Josh. 21:26) Some scholars believe it is the same as Taanach at Joshua 21:25.—See TAANACH.

ANGEL

Both the Hebrew mal·ʼakhʹ and the Greek agʹge·los literally mean “messenger.” From the first book of the Bible to the last, these words occur nearly four hundred times. When spirit messengers are indicated, the words are translated “angels,” but if the reference is to human creatures, the rendering is “messengers.” (Gen. 16:7; 32:3; Jas. 2:25; Rev. 22:8; see MESSENGER.) Of course, the highly symbolic book of Revelation is an exception, where certain references to angels may indicate human creatures.—Rev. 2:1, 8, 12, 18; 3:1, 7, 14.

Angels are sometimes termed spirits; that which is spirit is invisible and powerful. Thus we read: “A spirit came out and stood before Jehovah”; “He makes his angels spirits”; “Are they not all spirits for public service?” (1 Ki. 22:21; Heb. 1:7, 14; Ps. 104:4) Having invisible spiritual bodies, they make their abode “in the heavens.” (Mark 12:25; 1 Cor. 15:44, 50) They are also termed “sons of the true God,” “morning stars” and “holy myriads” (or “holy ones”).—Job 1:6; 2:1; 38:7; Deut. 33:2.

Not being creatures that marry and reproduce their own kind, the angels were individually created by Jehovah through his firstborn Son, “the beginning of the creation by God.” (Matt. 22:30; Rev. 3:14) “By means of him [this firstborn Son, the Word] all other things were created in the heavens . . . the things invisible . . . Also, he is before all other things and by means of him all other things were made to exist.” (Col. 1:15-17; John 1:1-3) The angels were created long before man’s appearance, for with the ‘founding of the earth,’ “the morning stars joyfully cried out together, and all the sons of God began shouting in applause.”—Job 38:4-7.

As for the number of the angelic hosts of heaven, Daniel said he saw “a thousand thousands that kept ministering to [God], and ten thousand times ten thousand that kept standing right before him.”—Dan. 7:10; Heb. 12:22; Jude 14.

ORDER AND RANK

As with the visible creation, so also in the invisible realm there is order and rank among the angels. The foremost angel, both in power and authority, is Michael, the archangel. (Dan. 10:13, 21; 12:1; Jude 9; Rev. 12:7; see ARCHANGEL; MICHAEL.) Because of his preeminence, and due to being “the great prince who is standing in behalf of the sons of [God’s] people,” he is presumed to be the angel that led Israel through the wilderness. (Ex. 23:20-23) Ranking very high among the angels in privileges and honor are the seraphs. (Isa. 6:2, 6; see SERAPHS.) More frequently (some ninety times), the Scriptures mention the cherubs, and from the description of their duties and responsibilities it is apparent they too hold a special position among the angels. (Gen. 3:24; Ezek. 10:1-22; see CHERUB No. 1.) Then there