Bible Dictionary

Frequently used in the ordinary sense (Isa. 49:18; 61:10, etc.). The relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (John 3:29). The church is called "the bride" (Rev. 21:9; 22:17). Compare parable of the Ten Virgins (Matt. 25:1-13).

A park; generally with the article, "the park." (1.) A prominent headland of Central Palestine, consisting of several connected hills extending from the plain of Esdraelon to the sea, a distance of some 12 miles or more. At the east end, in its highest part, it is 1,728 feet high, and at the west end it forms a promontory to the bay of Acre about 600 feet above the sea. It lay within the tribe of Asher. It was here, at the east end of the ridge, at a place called el-Mukhrakah (i.e., the place of burning), that Elijah brought back the people to their allegiance to God, and slew the prophets of Baal (1 Kings 18). Here were consumed the "fifties" of the royal guard; and here also Elisha received the visit of the bereaved mother whose son was restored by him to life (2 Kings 4:25-37). "No mountain in or around Palestine retains its ancient beauty so much as Carmel. Two or three villages and some scattered cottages are found on it; its groves are few but luxuriant; it is no place for crags and precipices or rocks of wild goats; but its surface is covered with a rich and constant verdure." "The whole mountain-side is dressed with blossom, and flowering shrubs, and fragrant herbs." The western extremity of the ridge is, however, more rocky and bleak than the eastern. The head of the bride in Cant. 7:5 is compared to Carmel. It is ranked with Bashan on account of its rich pastures (Isa. 33:9; Jer. 50:19; Amos 1:2). The whole ridge is deeply furrowed with rocky ravines filled with dense jungle. There are many caves in its sides, which at one time were inhabited by swarms of monks. These caves are referred to in Amos 9:3. To them Elijah and Elisha often resorted (1 Kings 18:19, 42; 2 Kings 2:25). On its north-west summit there is an ancient establishment of Carmelite monks. Vineyards have recently been planted on the mount by the German colonists of Haifa. The modern Arabic name of the mount is Kurmul, but more commonly Jebel Mar Elyas, i.e., Mount St. Elias, from the Convent of Elias. (2.) A town in the hill country of Judah (Josh. 15:55), the residence of Nabal (1 Sam. 25:2, 5, 7, 40), and the native place of Abigail, who became David's wife (1 Sam. 27:3). Here king Uzziah had his vineyards (2 Chr. 26:10). The ruins of this town still remain under the name of Kurmul, about 10 miles south-south-east of Hebron, close to those of Maon.

(mohar; i.e., price paid for a wife, Gen. 34:12; Ex. 22:17; 1 Sam. 18:25), a nuptial present; some gift, as a sum of money, which the bridegroom offers to the father of his bride as a satisfaction before he can receive her. Jacob had no dowry to give for his wife, but he gave his services (Gen. 29:18; 30:20; 34:12).

(1.) Heb. nagid, a prominent, conspicuous person, whatever his capacity: as, chief of the royal palace (2 Chr. 28:7; comp. 1 Kings 4:6), chief of the temple (1 Chr. 9:11; Jer. 20:1), the leader of the Aaronites (1 Chr. 12:27), keeper of the sacred treasury (26:24), captain of the army (13:1), the king (1 Sam. 9:16), the Messiah (Dan. 9:25). (2.) Heb. nasi, raised; exalted. Used to denote the chiefs of families (Num. 3:24, 30, 32, 35); also of tribes (2:3; 7:2; 3:32). These dignities appear to have been elective, not hereditary. (3.) Heb. pakid, an officer or magistrate. It is used of the delegate of the high priest (2 Chr. 24:11), the Levites (Neh. 11:22), a military commander (2 Kings 25:19), Joseph's officers in Egypt (Gen. 41:34). (4.) Heb. shallit, one who has power, who rules (Gen. 42:6; Ezra 4:20; Eccl. 8:8; Dan. 2:15; 5:29). (5.) Heb. aluph, literally one put over a thousand, i.e., a clan or a subdivision of a tribe. Used of the "dukes" of Edom (Gen. 36), and of the Jewish chiefs (Zech. 9:7). (6.) Heb. moshel, one who rules, holds dominion. Used of many classes of rulers (Gen. 3:16; 24:2; 45:8; Ps. 105:20); of the Messiah (Micah 5:2); of God (1 Chr. 29:12; Ps. 103:19). (7.) Heb. sar, a ruler or chief; a word of very general use. It is used of the chief baker of Pharaoh (Gen. 40:16); of the chief butler (40:2, etc. See also Gen. 47:6; Ex. 1:11; Dan. 1:7; Judg. 10:18; 1 Kings 22:26; 20:15; 2 Kings 1:9; 2 Sam. 24:2). It is used also of angels, guardian angels (Dan. 10:13, 20, 21; 12:1; 10:13; 8:25). (8.) Pehah, whence pasha, i.e., friend of the king; adjutant; governor of a province (2 Kings 18:24; Isa. 36:9; Jer. 51: 57; Ezek. 23:6, 23; Dan. 3:2; Esther 3: 12), or a perfect (Neh. 3:7; 5:14; Ezra 5:3; Hag. 1:1). This is a foreign word, Assyrian, which was early adopted into the Hebrew idiom (1 Kings 10:15). (9.) The Chaldean word segan is applied to the governors of the Babylonian satrapies (Dan. 3:2, 27; 6:7); the prefects over the Magi (2:48). The corresponding Hebrew word segan is used of provincial rulers (Jer. 51:23, 28, 57); also of chiefs and rulers of the people of Jerusalem (Ezra 9:2; Neh. 2:16; 4:14, 19; 5:7, 17; 7:5; 12:40). In the New Testament there are also different Greek words rendered thus. (1.) Meaning an ethnarch (2 Cor. 11:32), which was an office distinct from military command, with considerable latitude of application. (2.) The procurator of Judea under the Romans (Matt. 27:2). (Comp. Luke 2:2, where the verb from which the Greek word so rendered is derived is used.) (3.) Steward (Gal. 4:2). (4.) Governor of the feast (John 2:9), who appears here to have been merely an intimate friend of the bridegroom, and to have presided at the marriage banquet in his stead. (5.) A director, i.e., helmsman; Lat. gubernator, (James 3:4).

Not in common use among the Hebrews. It is first mentioned in Ex. 28:40 (A.V., "bonnets;" R.V., "head-tires"). It was used especially for purposes of ornament (Job 29:14; Isa. 3:23; 62:3). The Hebrew word here used, tsaniph, properly means a turban, folds of linen wound round the head. The Hebrew word peer, used in Isa. 61:3, there rendered "beauty" (A.V.) and "garland" (R.V.), is a head-dress or turban worn by females (Isa. 3: 20, "bonnets"), priests (Ex. 39:28), a bridegroom (Isa. 61:10, "ornament;" R.V., "garland"). Ezek. 16:10 and Jonah 2:5 are to be understood of the turban wrapped round the head. The Hebrew shebisim (Isa. 3:18), in the Authorized Version rendered "cauls," and marg. "networks," denotes probably a kind of netted head-dress. The "horn" (Heb. keren) mentioned in 1 Sam. 2:1 is the head-dress called by the Druses of Mount Lebanon the tantura.

Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practised all down through the period of Jewish histroy to the Captivity, after which there is no instance of it on record. It seems to have been the practice from the beginning for fathers to select wives for their sons (Gen. 24:3; 38:6). Sometimes also proposals were initiated by the father of the maiden (Ex. 2:21). The brothers of the maiden were also sometimes consulted (Gen. 24:51; 34:11), but her own consent was not required. The young man was bound to give a price to the father of the maiden (31:15; 34:12; Ex. 22:16, 17; 1 Sam. 18:23, 25; Ruth 4:10; Hos. 3:2) On these patriarchal customs the Mosaic law made no change. In the pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house (Gen. 24:63-67). But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited (29:22, 27); and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home. Our Lord corrected many false notions then existing on the subject of marriage (Matt. 22:23-30), and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife (Eph. 5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7). Marriage is said to be "honourable" (Heb. 13:4), and the prohibition of it is noted as one of the marks of degenerate times (1 Tim. 4:3). The marriage relation is used to represent the union between God and his people (Isa. 54:5; Jer. 3:1-14; Hos. 2:9, 20). In the New Testament the same figure is employed in representing the love of Christ to his saints (Eph. 5:25-27). The Church of the redeemed is the "Bride, the Lamb's wife" (Rev. 19:7-9).

Called also, after the Vulgate, the "Canticles." It is the "song of songs" (1:1), as being the finest and most precious of its kind; the noblest song, "das Hohelied," as Luther calls it. The Solomonic authorship of this book has been called in question, but evidences, both internal and external, fairly establish the traditional view that it is the product of Solomon's pen. It is an allegorical poem setting forth the mutual love of Christ and the Church, under the emblem of the bridegroom and the bride. (Compare Matt. 9:15; John 3:29; Eph. 5:23, 27, 29; Rev. 19:7-9; 21:2, 9; 22:17. Compare also Ps. 45; Isa. 54:4-6; 62:4, 5; Jer. 2:2; 3:1, 20; Ezek. 16; Hos. 2:16, 19, 20.)