I. ADRAMMELECH, 778 was the son of Sennacherib, king of Assyria. Both he and Sharezar were probably the children of slaves, and had therefore no right to the throne. Sennacherib, on returning to Nineveh, after his expedition against Hezekiah, was put to death by them while worshipping in the temple of his god Nisroch; having accomplished this crime, they fled for safety to the mountains of Armenia, and their brother, Esarhaddon, succeeded to the throne. (2Kings 19. 37; Isa. 37. 38.)

II. ADRAMMELECH. The name of an idol worshipped by the inhabitants of Sepharvaim, who caused their children to pass through the fire to it. (2Kings 17. 31.) Adrammelech, it is supposed, represented the sun,-Annammelech, the moon.

famous Jewish impostor, Barchochebas. According to St. Jerome, the war lasted three years and a-half.

Adrian changed the name of Jerusalem to Elia, his family name, and forbade the Jews to enter it, under a severe penalty. St. Jerome applies the passage in this calamity of the Jews. They purchased with a sum Zech. 11. 7, "I will feed the flock of slaughter," to

ADRAMYTTIUM, a city on the west coast of Mysia, in Asia Minor, opposite the island of Lesbos, in the Archipelago, or Grecian Sea, and situated at the foot of Mount Ida. It was sometimes also called Pedasus. It is mentioned in Acts 27. 2. The ship in which St. Paul sailed from Cæsarea to Myra, belonged to this place. It also gave its name to an arm of the Ægean Sea, and is supposed to have derived its designation from Adramys, the brother of Croesus, by whom it was built; or from Hermon, one of the kings of Lydia, who, in the Phrygian language, was called Adramys. It is now termed Andramité, and is a poor place, inhabited only by a few Greek fishermen. St. Jerome and others have erroneously supposed this city to be the same as that built by Alexander the Great, at the Canopic mouth of the Nile, in Egypt, and which is understood to be the same as Thebes. Script. Gaz.

of money, the liberty, not of entering the holy city; but only of looking at a distance on it, and going to mourn its fall and desolation.

ADRIA, or HADRIA, the name of two towns in Italy, one of which was situated in the country of the Veneti, on the river Tartarus, or Adria, and is called Atrias, by Ptolemy and Pliny; and the other in the country of the Piceni, now the dukedom of Atri, in Abruzzo, which was the country of the ancestors of the Roman emperor Adrian. Adria is mentioned in the Acts of the Apostles, 27. 27, where it is to be observed that, when St. Paul says they were tossed in Adria, he does not say in the Adriatic Gulf, which ends with the Illyrian Sea, but in the Adriatic Sea, which, according to Hesychius, is the same with the Ionian Sea; and therefore to the question, how St. Paul's ship, which was near to Malta, and so either in the Libyan or Sicilian Sea, could be in the Adriatic? it is well answered, that not only the Ionian, but even the Sicilian Sea, and part of that which washes Crete, was called the Adriatic. Strabo says that the Ionian Gulf is a part of that which, in his time, was called the Adriatic Sea. Whitby. Script. Gaz.

ADRIAN. Under this emperor, a rebellion against the Roman authority broke out in Judæa, headed by the

the suspected wife was abrogated as much as forty years before the destruction of Jerusalem. The reason they assign for it is, that the men themselves were at that period generally adulterers, and that God would not fulfil the dreadful imprecations of the ordeal oath upon the wife alone, while the husband was guilty of the same crime. Comp. John 8. 1-8.

Several forms of Hindoo ordeal are mentioned in the first volume of the Asiatic Researches, one of which has a striking resemblance to that of the Hebrew water of jealousy. The accused party is made to drink three draughts of water, in which the images of the sun, of Devi, and of other deities, have been washed for the occasion; and if, within fourteen days, he has any sickness or indisposition, his crime is considered as proved. It would be endless to multiply instances of a mode of trial which has, in one form or another, been diffused over the world. It will be recollected that it applies exclusively to cases of suspicion incapable of proof. Michaëlis; Jahn; Pict. Bible.

Some have most erroneously been of opinion, that the history of the woman taken in adultery, recorded in the eighth chapter of St. John's Gospel, gives countenance to this crime. When our Saviour told the woman, "Neither do I condemn thee," we must believe, it is said, that he deemed her conduct, either not criminal, or not a crime, however, of a very heinous nature. "A more attentive examination of this case," says Paley, "will convince us that nothing can be concluded from it as to Christ's opinion concerning adultery, either one way or the other. The design of the persons, whose

conduct on this occasion is recorded, and who are said to have tempted Christ, that they might have to accuse him,' was to draw him into an exercise of judicial authority, that they might be empowered to accuse him before the Roman governor of usurping or intermeddling with the civil government. Christ knew this to be their design, and determined to defeat it. When he asked the woman, Hath no man condemned thee?' he spoke, and was understood by her to speak, of a legal and judicial condemnation; otherwise her answer, 'No man, Lord,' was not true. In the same sense he uses the word condemn in his reply, Neither do I condemn thee;' i. e., I pretend to no judicial character or authority over thee; it is no office or business of mine to pronounce or execute the sentence of the law. When he adds, "Go and sin no more,' he, in effect, tells her, that she had sinned already; but as to the degree or quality of the sin, or Christ's opinion concerning it, nothing is declared or can be inferred in this way." Moral Philos. vol. i. Some biblical critics have doubted the genuineness of this passage. They urge that this history is wanting in the Syriac version, as well as in the Alexandrian and Bodleian copies, and indeed in most of the oldest MSS., and that it was not acknowledged by several of the Greek fathers, which induced Beza to question, and Le Clerc, with many others, to reject its authority. In favour of this history, appeal is made to sixteen copies used by R. Stephens, to most of those consulted by Mills and Beza, to the Harmonies of Tatian and Ammonius, to the Apostolical Constitutions, and the Synopsis of Athanasius, to many of the Latin fathers, to several ancient Syriac MSS., to the Greek and Latin printed copies. Fabricius, Codex Apocr. N. T. vol. i.; Lardner, vol. v.

Adultery is used, symbolically, to denote idolatry, or any departure from the law, worship, or service of God, which might be construed into unfaithfulness to that covenant which God condescends to describe as equivalent to the marriage contract; a figure frequently used to signify the relation in which He was pleased to stand

to his people, speaking of them as a spouse, and of Himself as a husband. Thus in Jer. 3. 8,9; 5. 7; 13. 27. See DIVORCE; MARRIAGE.

ADUMMIM or ADUMMON, a mountain, and á city near Jericho, in the tribe of Benjamin, which some place north, and others south, of Jericho: but as the road from Jerusalem to Jericho passed through this town, it was most probably west of the latter city. It is called, in Joshua 15. 7, "going up to Adummim.” Dr. Shaw says, "that the mountain of Adummim belonged to Judah, and through it the road from Jerusalem to Jericho is cut." It is described as a very difficult and narrow pass, much infested by robbers, and the scene of many sanguinary murders; from hence, perhaps, it received its name, which signifies the mountain of blood, or the bloody road, TX Some think that the traveller mentioned in the parable of the Good Samaritan, who, in his way from Jerusalem to Jericho, fell among thieves, was attacked in this road. (Luke 10. 30-37.)

Chateaubriand says, "This sombre dell is still entitled to its horrible distinction; it is still the place of blood, of robbery, and of murder; the most dangerous pass for him who undertakes to go down from Jerusalem to Jericho." Jerome in Matt.; Lord Lindsay; Script. Gaz.

ADVERSARY, in Hebrew 1 an opposer, as in war (1 Kings 11. 14,23,25). Before a court of justice. (Ps. 109. 6.) It is also understood of one that puts an impediment in the way, and obstructs our progress. (Numb. 22. 22; 2Sam. 19. 22.)

The ADVERSARY, by way of pre-eminence, Satan, according to the later theological views of the Jews, an evil angel or spirit, who entices men to bad deeds (1Chron. 21. 1, comp. with 2Sam. 24. 1), and accuses and calumniates them before God. (Zech. 3. 1,2; Job 1. 7; 2. 2, comp. with Rev. 12. 10.)

Those who read in Job W, and translate it TepioSeuTns, a spy of the world, violate the rules of grammar, criticism, and interpretation. In the New Testament, avridikos is understood as an opponent, an accuser, e. g., the plaintiff in a suit at law, "Agree with thine adversary quickly." (Matt. 5. 25.) Also, any enemy; "Avenge me of mine adversary." (Luke 18. 3.) Gesenius.

ADVERSITY. The opposite of prosperity. (Eccl. 7. 14.) It is that state in which the train of providential circumstances is contrary to our wishes. (Gen. 42. 36.) The duties of this trying state are, fortitude (Prov. 24. 10); consideration (Eccl. 7. 14); devout acknowledgment (Prov. 3. 6); prayer (James 5. 13); submission (1Sam. 3. 18); faith in the promises, perfections, and providential government of God (Rom. 8. 28).

ADVOCATE, one who pleads the cause of another. In the Greek, Tapakλnтos, from the verb, to call upon, i. e., for help; hence an advocate, an intercessor, who pleads the cause of any one before a judge: "We have an advocate with the Father." (1John 2. 1.)

The accuser was denominated in Hebrew W, Satan, or the adversary. (Zech: 3. 1,2; Psalm 109. 6.) The judge or judges were seated, but both of the parties implicated stood up, the accuser standing at the right hand of the accused. The latter, at least after the captivity, when the cause was one of great consequence, appeared with dishevelled hair, and in a garment of mourning.

Of advocates, such as ours, there is no appearance in any part of the Old Testament. Every one pleaded his own cause. (1 Kings 3. 16-28.)

ADYTUM

From the Romans, the use of advocates, or patrons, who pleaded the cause of another, might have passed to the Jews. In this view, the word Tapaкληтоs, oг advocate, is applied to Christ, our intercessor, who pleads the cause of sinners with his Father, as the exclusive mediator between God and man. Jahn, Bibl. Arch.; Horne.

ADYTUM; a Greek word, which signifies inaccessible; by it is understood the most retired and secret place of the heathen temples, into which none but the priests were allowed to enter. The adytum of the Greeks and Romans answered to the holy of holies of the Jews, and was the place from whence the oracles were delivered.

ÆLIA-CAPITOLINA; a name given to Jerusalem when the Emperor Adrian, about A.D. 134, settled in it a Roman colony, and entirely banished the Jews; who were forbidden, on pain of death, to continue in the city. See ADRIAN.

It was called Ælia from Ælius, the name of Adrian's family, and Capitolina, from Jupiter Capitolinus, to whom the city was consecrated. It was known by this name till the reign of the Emperor Constantine, when it resumed that of Jerusalem: but the name Ælia is occasionally met with in history after that period. Jerome observes that "the Jews were forced to purchase from the Roman soldiery the privilege of seeing Jerusalem, and weeping over its ruins. Women and old men oppressed with years, and clothed in rags, assembled on the Mount of Olives to lament the destruction of the Temple. The figure of a hog was placed on the gate towards Bethlehem to prevent the Jews from entering the city." Hieron. in Sophon; Jahn.

AEN or AIN A city belonging to the tribe of Judah, but afterwards to Simeon. (Josh. 15. 32; 1Chron. 4. 32.)

signifies a fountain. It is found combined with the names of several cities:-as 1.

(buck fountain.) A city in the desert of the tribe of Judah, not far from the southern point of the Dead Sea, in a grove of palm trees. (Plin. Hist. Nat. V. 17.) See ENGEDI. (Josh. 15. 62; 1Sam. 24. 1; Cant. 1. 14.)

2. NTA city in the tribe of Manasseh. (Ps. 83. 10; 1Sam. 28. 7.) See ENDOR.

3. DOUD TV (fountain of judgment.) (Gen. 14. 7.) The name of a fountain in the desert of Sin; other

.קדש wise

4. Dyry (fountain of two calves.) A place on the northern point of the Dead Sea. (Ezek. 47. 10.) 5. (fountain of the fuller.) According to the Targum, "to tread with the feet as a fuller;" a fountain on the south-east side of Jerusalem, on the confines of the tribes of Judah and Benjamin. (Josh. 15. 7; 18. 16.) According to Josephus, it was situated in the royal pleasure garden. Out of (Nehem. 11. 29.)

(Josh. 15. 32) is formed

also a place in the north-east of Palestine. (Numb. 34. 11.)

With respect to names of places it may be generally observed, that from want of local knowledge, most translators of the Holy Scriptures have in many cases combined such as should have been kept separate, and in others separated what ought to have been combined. Gesenius.

ENON or ENON, y avov, the place of springs, where John baptized, (John 3. 23,) a town in Samaria, not far from Salim, eight Roman miles south of Scytho

polis, and fifty-three north-east of Jerusalem, according to Eusebius. Neither on nor Salim are known with any certainty; the Syriac and Persian versions read it Ain-yon, "the doves' fountain," and the Arabic renders it the "fountain of Nun." Rosenmüller. HAZAR-ENAN, the court of wells, (Numb. 34. 9,10; Ezek. 48. 1,) situated in the northern borders of Palestine.

ÆONS. Valentinus, a philosopher of the Platonic school, and of the sect of the Gnostics, taught that there were thirty gods, one half of them male and the other female, from whom sprang many others. These deities he called Æons, and from them he pretended that the Saviour of the world proceeded, and was perfected with all good gifts, like the Pandora of Hesiod. (Tertull. contra Valent. cap. 3.) Valentinus admitted that the Redeemer was born of an earthly virgin, but affirmed that he derived nothing from her, having merely passed directly from God through a mortal, bringing with him from heaven the very flesh in which he was clothed. Tertull. advers. Val. c. 27.

Cerinthus taught that the Most High God was utterly unknown before the appearance of Christ, and dwelt in a remote heaven called Pleroma, with the chief spirits or Æons. That this supreme God first generated an only Son, μovoyevns, who again begat the Word, or 4oyos, which was inferior to the first-born. That Christ

was a still lower Æon, though far superior to some others. That there were two higher Æons, distinct from Christ; one called Zwn or life, and the other Øws or the light. That from the Eons again proceeded inferior orders of spirits, and particularly one Demiurgus who created this

visible world out of eternal matter. That this Demiurgus was ignorant of the supreme God, and much lower than the Eons, which were wholly invisible. That he was, however, the peculiar God, and protector of the Israelites, and sent Moses to them, whose laws were to be of perpetual obligation. That Jesus was a mere man, of the most illustrious sanctity and justice, the real son of Joseph and Mary. That the Eon Christ descended upon him in the form of a dove when he was baptized, revealed to him the unknown Father, and empowered him to work miracles.

Tatian, one of the Ante-Nicene Fathers, was led astray by the Gnostics, and began publicly to depart from the simplicity of the Christian faith about the year 170. He spoke of Eons, said to have been created by the supreme God, and of a Creator of the world distinct from the latter. Irenæus adv. Hæres., lib. i. c. 28; Mosheim; Goodhugh's Biblical Lectures; Riddle's Christian Antiq.

ÆRA. The ancient Jews made use of several æras in their computations. 1st. From Gen. 7. 11, and 8. 13, it appears that they reckoned from the lives of the patriarchs, or other illustrious persons.

2nd. From their departure out of Egypt, and the first institution of their polity. (Exod. 19. 1; Numb. 1, 1; 33. 38; 1Kings 6. 1.)

3rd. Afterwards, from the building of the Temple, (1Kings 9. 10; 2Chron. 8. 1,) and from the reigns of the kings of Judah and Israel.

4th. From the commencement of the Babylonian captivity, (Ezek. 1. 1; 33. 21; 40. 1,) and, perhaps, also from their return, and the dedication of the second Temple. In process of time, they adopted,

5th. The Era of the Seleucidæ, which in the books of Maccabees is called the Era of the Greeks, and the Alexandrian Era; it began from the year when Seleucus Nicanor attained the sovereign power; that is, about 312 years before the birth of Jesus Christ. This æra continued in general use among the Orientals, with G

the exception of the Mohammedans, who employed it together with their own æra from the flight of Mohammed. The Jews had no other epoch, until A.D. 1040, when, being expelled from Asia by the caliphs, they began to date from the Creation, though still without entirely dropping the æra of the Seleucidæ.

6th. They were accustomed also to reckon their years from the years when their princes began to reign. Thus, in 1 Kings 15. 1; Isa. 36. 1; and Jer. 1. 2,3, we have traces of their anciently computing according to the years of their kings; and in later times (1 Macc. 13. 42; 14. 27,) according to the years of the Asmonean princes. Of this mode of computation, we have vestiges in Matt. 2. 1; Luke 1. 5; and 3. 1.

Ever since the compilation of the Talmud, the Jews have reckoned their years from the creation of the world. Reland. Antiq. Hebr.; Schulzii Compend. Arch. Hebr; Jahn, Arch. Bib.; Horne's Introd.

AFAR, joined with off, signifies, 1. The distance between two places (Gen. 37. 18). 2. To be estranged from friends (Psal. 38. 11). 3. Absent from God (Psal. 10. 1). 4. Ungodly, not only out of the visible Church, but alienated from God (Eph. 2. 17).

AFFINITY. The restraints by which the fathers of families were limited in making choice of wives for

their children, are mentioned in Levit. 18 and 20.

These regulations, founded in wisdom, forbidding the marriages of near relations, are still the basis of the laws now in operation in most of the Christian states; the modifications which these laws have received in later

times, have rather tended to increase than diminish the number of prohibitions.

It is true, in that the earliest times men married their sisters, in consequence of the small number of persons in the world. The sons of Adam must of necessity have married their sisters. The practice, however, continued, after the necessity for it had ceased. Abraham's marriage with his sister does not seem to have been considered as an extraordinary circumstance, and in Egypt, marriages between brothers and sisters were sanctioned by the laws, in times much later than the date of this transaction. No instance, however, in the history of the Patriarchs, can be found of a man marrying his full sister; even marriages with sisters not by the same mother, such as that of Abraham and Sarah, were forbidden by the law of Moses; previously to which the Jewish doctors suppose that the only marriages considered unlawful, were of a man with his own mother, or step-mother, or his sister by the same mother. There was, however, an ancient usage existing prior to the time of Moses, (Gen. 38.6-11,) to this effect. If, in any case, the husband died without issue, leaving a widow, the brother of the deceased, or the nearest male relation, was bound to marry the widow, to give to the first-born son the name of the deceased kinsman, to insert his name in the genealogical register, and to deliver into his possession the estate of the deceased. Jahn, Bib. Arch.; Calmet.

AFRICA. One of the four principal divisions of the globe. It is bounded on the north, by the Mediterranean Sea, which separates it from Europe; on the south, by the Southern Ocean; on the east by the Indian Ocean, the Red Sea, and part of Asia; and on the west, by the Atlantic.

Africa was chiefly peopled by the descendants of Ham; hence it is called the "land of Ham," in several of the Psalms. Egypt, one of its most celebrated countries, was peopled by Mizraim. (Gen. 10. 6,13.) The chief countries of Africa, mentioned in the Scriptures are Egypt, Ethiopia, and Libya. Africa ranks

-AGAPE.

next after Asia and America, in size and extent; but in political, religious, and moral importance, stands by far the lowest in the scale.

The Gospel is thought to have been carried to Africa by the eunuch of Candace, whom Philip baptized; and probably also by some of those who, from different parts of it, attended the feast of Pentecost (Acts 2. 10). Africa, it has been supposed, was first peopled by the descendants of Ham, and of those tribes whom Joshua drove out of Canaan. The negroes appear to be the aboriginal inhabitants of Africa, while other nations can be traced to an Asiatic origin, having poured into the African from the Asiatic continent, by the neck of land called the Isthmus of Suez.

The Africans were distinguished by the ancients, as living beyond the Ethiopians. Some derive the name of this quarter of the globe from Fhré, the sun, in its meridian heat, otherwise the south. The Greeks generally denominated it Libya. Sallust and Pomponius Mela did EGYPT; ETHIOPIA; LIBYA; NILE. not comprise Egypt and Marmarica in Africa. See

AFTERNOON. "And they tarried until afternoon," (Judges 19. 8,) or, as in the margin of our version, "till the day declined." The Hebrews, in conformity with the Mosaic law, reckoned the day from evening to evening, and divided it into six unequal parts ;

1. The break of day.

2. The morning, or sunrise.

3. The heat of the day. It begins about nine o'clock. (Gen. 18. 1; 1Sam. 11. 11.) 4. Mid-day.

from the fact that in Eastern countries, a wind com5. The cool of the day, literally the wind of the day, mences blowing regularly for a few hours, before sunset, and continues till evening. (Gen. 3. 8.)

6. The evening. See DAY-HOURS.

AGABA. A fortress near Jerusalem, which Galestus, its governor, restored to Aristobulus, the son of Alexander Jannæus. Joseph. Antiq. lib. xiii. c. 24.

AGABUS; a prophet of the primitive Church, and one of the seventy disciples of our Saviour. (Acts 11.28; 21. 10.) He foretold a great famine over all the Roman empire. Profane historians notice it as having happened in the reign of Claudius, A.D. 44. (Sueton. in Claudio, c. 18; Joseph. Antiq. lib. xx. cap. 2.) The Greeks assert that he suffered martyrdom at Antioch, and observe his festival, March 8. Calmet; Wolf. Cur. ii.; Eichhorn,

Bibl. der Bibl. Lit. vi. 20 ff.

אגג,AGAG

A name which occurs at two different times, as that of a king of the Amalekites; possibly it was a title peculiar to these kings. (Numb. 24. 7; 1Sam. 15. 8,9,20,32,33.)

One of this name, was conquered and taken prisoner, and, though condemned according to the law of the interdict, he was spared by Saul. He was put to death forth the pity of sceptics: who, while they have affected at Gilgal, by Samuel. The fate of Agag has called to deplore his fate, have overlooked the fact of his having been a cruel and sanguinary tyrant; and that him in pieces before the Lord." Samuel reproached him for his cruelty, before he "hewed

AGAPE. The Greek word Agape (aryаπη), which signifies love or charity, is used in ecclesiastical antiquities, to denote a certain feast, of which all the members of the church, of whatever rank or condition, partook together. In the New Testament, the word occurs only once in this sense of feast of charity, or love