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AltarAid to Bible Understanding
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an Unknown God.” (Acts 17:23) Ample historical information is available to corroborate this. Apollonius of Tyana, who visited Athens sometime after Paul, wrote: “It is a much greater proof of wisdom and sobriety to speak well of all the gods, especially at Athens, where altars are set up in honor even of unknown gods.” Geographer Pausanias in his Description of Greece in the second century C.E. reported that on the road from the Phaleron Bay harbor to the city of Athens he had observed “altars of the gods named Unknown, and of heroes.” He also spoke of “an altar of Unknown Gods” at Olympia. A similar altar was discovered in 1909 at Pergamum in the precincts of the temple of Demeter. And in Rome on the Palatine Hill is an altar dating from about 100 B.C.E., with the inscription “Sacred to a god or goddess.”
SIGNIFICANCE OF ALTARS
In Hebrews chapters 8 and 9 the apostle Paul clearly shows all the things related to the tabernacle and temple service to have been typical, though, as he states, he does not take the time to explain the significance of all the details. (Heb. 8:5; 9:5, 23) The significance of the two altars is made evident by information in the Christian Greek Scriptures. The altar of burnt offerings served as the point of mediation between God and man and hence points to God’s arrangement for the ransom sacrifice of his Son. (Compare 1 Corinthians 10:16-21.) Its situation in front of the entrance to the sanctuary emphasizes the requirement of faith in that ransom sacrifice as a prerequisite for acceptance by God. (John 3:16-18) The insistence upon a single altar of sacrifice is in harmony with Christ’s declaration: “I am the way and the truth and the life. No one comes to the Father except through me,” as well as with the many texts declaring the unity to be manifest in the Christian faith. (John 14:6; Matt. 7:13, 14; 1 Cor. 1:10-13; Eph. 4:3-6; note also Isaiah’s prophecy, at Isaiah 56:7; 60:7, that people of all nations would come to God’s altar.) It likewise relates to the “spiritual sacrifices” offered up by Christian worshipers.—1 Pet. 2:5; Heb. 13:15; compare 1 Corinthians 9:13, 14.
It is notable that, though some individuals fled to the altar, taking hold of its horns, in hope of gaining protection, God’s law prescribed that the willful murderer was to be taken “even from being at my altar to die.” (Ex. 21:14; compare 1 Kings 1:50-53; 2:28-34.) The psalmist sang: “I shall wash my hands in innocency itself, and I will march around your altar, O Jehovah.”—Ps. 26:6.
Although Hebrews 13:10 has been used as basis for erection of literal altars by professed Christians, the context shows that the “altar” spoken of by Paul is not literal but symbolic. (Heb. 13:10-16) M’Clintock and Strong’s Cyclopœdia (Vol. I, p. 183) says concerning the early Christians: “When the ancient apologists were reproached with having no temples, no altars, no shrines, they simply replied, ‘Shrines and altars we have not.’” Commenting on Hebrews 13:10, Vincent’s Word Studies in the New Testament (Vol. IV, p. 567) says: “It is a mistake to try to find in the Christian economy some specific object answering to altar—either the cross, or the eucharistic table, or Christ himself. Rather the ideas of approach to God,—sacrifice, atonement, pardon and acceptance, salvation,—are gathered up and generally represented in the figure of the altar, even as the Jewish altar was the point at which all these ideas converged.”
The multiplying of altars was strongly condemned by the Hebrew prophets. (Isa. 17:7, 8) Hosea said that Ephraim “multiplied altars in order to sin” (Hosea 8:11; 10:1, 2, 8; 12:11); Jeremiah stated that the sin of Judah was engraved “on the horns of their altars” (Jer. 17:1, 2); and Ezekiel foretold the slaughter of false worshipers “all around their altars.”—Ezek. 6:4-6, 13.
Expressions of divine judgment are also prophetically associated with the true altar. (Isa. 6:5-12; Ezek. 9:2; Amos 9:1) It is from “underneath the altar” that the souls of those slaughtered for witnessing for God symbolically cry out: “Until when, Sovereign Lord, holy and true, are you refraining from judging and avenging our blood upon those who dwell on the earth?”—Rev. 6:9, 10; compare 8:5; 11:1; 16:7.
At Revelation 8:3, 4 the golden altar of incense is expressly related to the prayers of the righteous. It was customary among the Jews to pray at “the hour of offering incense.” (Luke 1:9, 10; compare Psalm 141:2.) The single altar for offering incense also corresponds with the one avenue of approach outlined in the Christian Greek Scriptures.—John 10:9; 14:6; 16:23; Eph. 2:18-22; see OFFERINGS; TABERNACLE; TEMPLE.
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AlushAid to Bible Understanding
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ALUSH
(Aʹlush) [perhaps, crowding].
A place on the Sinai Peninsula, between Dophkah and Rephidim, where the Israelites encamped. The site is not known.—Num. 33:13, 14.
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AlvahAid to Bible Understanding
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ALVAH
(Alʹvah) [high, tall].
A sheik of Edom and descendant of Esau. (Gen. 36:40, 43; 1 Chron. 1:51) Possibly a place and a tribe were also called Alvah.—See TIMNA No. 3.
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AlvanAid to Bible Understanding
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ALVAN
(Alʹvan) [high, tall].
First-named son of Sheik Shobal, a Seirite.—Gen. 36:20, 23, 29; 1 Chron. 1:40.
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AmadAid to Bible Understanding
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AMAD
(Aʹmad) [people of time or duration, station].
A city of the fertile coastal plain N of the Carmel range, assigned to the tribe of Asher. (Josh. 19:26) Although there are several ruins in this area called ‘Amud, the exact location of this city is not known.
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AmalAid to Bible Understanding
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AMAL
(Aʹmal) [trouble, labor, toil].
Last named of four sons of Helem listed among “the sons of Asher, heads of the house of the forefathers, select, valiant, mighty men, heads of the chieftains.”—1 Chron. 7:35, 40.
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Amalek, AmalekitesAid to Bible Understanding
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AMALEK, AMALEKITES
(Amʹa·lek, A·malʹek·ites) [warlike, dweller in the vale].
Son of Esau’s firstborn Eliphaz, by his concubine Timna. (Gen. 36:12, 16) Amalek, a grandson of Esau, was one of the fourteen sheiks of Edom. (Gen. 36:15, 16) Amalek’s name also designated his tribal descendants.—Deut. 25:17; Judg. 7:12; 1 Sam. 15:2.
The belief of some that the Amalekites were of a much earlier origin and not descendants of Esau’s grandson Amalek is not founded on solid factual ground. Identification of the Amalekites with those living in Melukhkha collapsed when archaeological discoveries revealed that land to be in India instead of in the Sinai Peninsula as supposed. About the only support left for the notion that the Amalekites predated Amalek is Balaam’s proverbial utterance: “Amalek was the first one of the nations, but his end afterward will be even his perishing.” (Num. 24:20) This, however, is a weak argument, for Balaam was not speaking of history in general and the origin of nations seven and a half centuries earlier. He was speaking of history only in connection with the Israelites, whom he was hired to curse and who were about to enter the Promised Land. Hence, after listing Moab, Edom and Seir as Israel’s opponents Balaam declares that the Amalekites were actually “the first one of the nations” to rise up in opposition to the Israelites on their march out of Egypt toward Palestine, and for this reason, the end of Amalek “will be even his perishing.”
Moses, therefore, in relating events of Abraham’s day before Amalek was born, spoke of “the whole field of the Amalekites,” evidently doing so proleptically, that is, he was describing the region as understood by people of Moses’ time, rather than implying that Amalekites predated Amalek. (Gen. 14:7) The center of this Amalekite territory was north of Kadesh-barnea in the Negeb desert in the southern part of Palestine, with their tributary camps radiating out into the Sinai Peninsula and northern Arabia. (1 Sam. 15:7) At one time their influence extended into the hills of Ephraim.—Judg. 12:15.
The Amalekites were “the first one of the nations” to launch an unprovoked attack on the Israelites after the Exodus, at Rephidim near Mount Sinai. As a consequence, Jehovah decreed ultimate extinction for the Amalekites. (Num. 24:20; Ex. 17:8-16; Deut. 25:17-19) A year later when the Israelites attempted to enter the Promised Land contrary to Jehovah’s word they were repulsed by the Amalekites. (Num. 14:41-45) Twice during the days of the judges these adversaries of Israel shared in assaulting Israel. They did it in the days of Eglon king of Moab. (Judg. 3:12, 13) Again, with the Midianites and Easterners, they pillaged the land of Israel seven years before Gideon and his 300 dealt them a smashing defeat.—Judg. 6:1-3, 33; 7:12; 10:12.
Because of this persistent hatred, during the period of the kings Jehovah ‘called to account’ the Amalekites, commanding King Saul to strike them down, which he did “from Havilah as far as Shur, which is in front of Egypt.” However, Saul, overstepping Jehovah’s order, spared Agag their king. But God was not mocked, for “Samuel went hacking Agag to pieces before Jehovah in Gilgal.” (1 Sam. 15:2-33) Some of David’s raids included Amalekite villages, and when they in return attacked Ziklag and carried off David’s wives and goods, he and 400 men overtook them, recovering all that was stolen. (1 Sam. 27:8; 30:1-20) During the reign of Hezekiah, some of the tribe of Simeon annihilated the remnant of the Amalekites.—1 Chron. 4:42, 43.
There is no further direct mention of the Amalekites in Biblical or secular history. However, “Haman the son of . . . the Agagite” was probably a descendant, for “Agag” was the title or name of certain Amalekite kings. (Esther 3:1; Num. 24:7; 1 Sam. 15:8, 9) Thus the Amalekites, along with others mentioned by name, were exterminated in order “that people may know that you, whose name is Jehovah, you alone are the Most High over all the earth.”—Ps. 83:6-18.
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AmamAid to Bible Understanding
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AMAM
(Aʹmam) [gathering spot or place].
A village in the Negeb, in the southern part of the territory of Judah. (Josh. 15:26) F.-M. Abel (Géographie de la Palestine, Vol. II, p. 242) suggests a site on the Wadi es-Sini, but the identification is uncertain.
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AmanahAid to Bible Understanding
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AMANAH
(A·maʹnah) [firm or constant].
This name appears in the Hebrew at Song of Solomon 4:8 in connection with Lebanon and Mount Hermon. Most translations simply transliterate the Hebrew word; however, lexicographers Koehler and Baumgartner understand it to refer to the Anti-Lebanon range while Brown, Driver and Briggs apply it to that portion of the Anti-Lebanons in which the Nahr Barada has its source.—See ANTI-LEBANON.
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AmariahAid to Bible Understanding
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AMARIAH
(Am·a·riʹah) [said or promised by Jehovah].
1. A priestly descendant of Aaron’s son Eleazar through Phinehas; son of Meraioth; father of Ahitub; grandfather of Zadok, who served as a secondary priest during the reign of David and high priest during the reign of Solomon. (1 Chron. 6:7, 52) It cannot be stated definitely that Amariah officiated as high priest, since the office temporarily switched to the house of Eli during his period.
2. A Levite descendant of Kohath’s son Hebron, listed in David’s reorganization of temple service.—1 Chron. 23:1, 12, 19; 24:23.
3. Chief priest “for every matter of Jehovah,” especially legal cases, during Jehoshaphat’s reign.—2 Chron. 19:11.
4. Another descendant of Eleazar who lived at a later time than No. 1 above. Son of Azariah and father of another Ahitub.—1 Chron. 6:11; Ezra 7:3.
5. A Levite who assisted in distributing the tithes to the priests in their cities during the reign of Hezekiah.—2 Chron. 31:14, 15.
6. Son of Hezekiah (probably the king of Judah) and great-grandfather to the prophet Zephaniah.—Zeph. 1:1.
7. One of the principal priests returning from Babylon with Zerubbabel, 537 B.C.E. (Neh. 12:1, 2, 7) In the days of Governor Nehemiah there was a ‘paternal house’ of priests by his name.—12:12, 13, 26.
8. A descendant of Binnui; one of those who sent away their pagan wives and sons in the days of Ezra.—Ezra 10:10-12, 38, 42, 44.
9. A priest, or the forefather of one, who attested to the “trustworthy arrangement” during Nehemiah’s governorship. (Neh. 9:38; 10:1, 3) He would have been more than 112 years old if the same as No. 7 above.
10. Ancestor of residents of Jerusalem in Nehemiah’s time; of the tribe of Judah.—Neh. 11:4.
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AmasaAid to Bible Understanding
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AMASA
(A·maʹsa) [burden, burden bearer].
1. Son of David’s sister Abigail and Jether (Ithra), and cousin of Absalom and Joab. (2 Sam. 17:25; 1 Chron. 2:16, 17) Jether is called an Israelite in Samuel and an Ishmaelite in Chronicles, perhaps because he lived in Ishmaelite territory. Some contend that Amasa is a shortened form of Amasai, one of those who joined David’s army at Ziklag, but such an identification is uncertain.—1 Chron. 12:18.
Years later, when Amasa threw his lot in with Absalom’s rebellion against David he was put over Absalom’s army in place of Joab. (2 Sam. 17:25) The rebellion was suppressed, David’s son Absalom was killed by Joab, and Amasa was offered the place of Joab as David’s army chief, for as David said, he is “my bone and my flesh.”—2 Sam. 18:9-15; 19:13.
Again rebellion broke out, this time Sheba wanted no share in David. (2 Sam. 20:1, 2) Amasa was given three days to assemble an army. When he did not come at the fixed time, Abishai was told to take David’s servants and pursue after the rebels. Abishai’s brother Joab and his men were with them in the pursuit of Sheba. Finally, when the latecomer Amasa met them, Joab, pretending to give an affectionate kiss, grabbed Amasa by the beard with one hand and with his sword in the other ripped his abdomen open. (2 Sam. 20:4-12) This may have been just recompense for Amasa’s siding with Absalom, but certainly not at the hand from which it came. David therefore commanded Solomon that Amasa should be avenged through the death of Joab.—1 Ki. 2:5, 32.
2. Son of Hadlai. Following victory over Judah, when Iaraelite warriors were bringing their brothers back as servants, Amasa was one of four headmen of Ephraim who heeded the plea of the prophet Oded to return the captives. He also assisted those of Judah with supplies and transportation needed for their repatriation.—2 Chron. 28:8-15.
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AmasaiAid to Bible Understanding
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AMASAI
(A·maʹsai) [burdensome; carrier of a load].
1. A Levite of the family of Kohath; son of Elkanah and ancestor of the prophet Samuel and the temple singer Heman of David’s day.—1 Chron. 6:25, 35, 36.
2. The head of thirty men from the tribes of Judah and Benjamin who joined David at Ziklag. To allay David’s fear of treachery “spirit itself enveloped Amasai” as he pledged their whole-hearted support, acknowledging that Jehovah was David’s helper.—1 Chron. 12:16-18.
3. One of seven priests “loudly sounding the trumpets before the ark of the true God” when David had it brought to Jerusalem.—1 Chron. 15:24.
4. A Levite of the family of Kohath whose son Mahath assisted in cleansing and sanctifying the temple in the days of Hezekiah.—2 Chron. 29:12-18.
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