Bible Dictionary

Used only in the proverb, "to pass through a needle's eye" (Matt. 19:24; Mark 10:25; Luke 18:25). Some interpret the expression as referring to the side gate, close to the principal gate, usually called the "eye of a needle" in the East; but it is rather to be taken literally. The Hebrew females were skilled in the use of the needle (Ex. 28:39; 26:36; Judg. 5:30).

From the Hebrew gamal, "to repay" or "requite," as the camel does the care of its master. There are two distinct species of camels, having, however, the common characteristics of being "ruminants without horns, without muzzle, with nostrils forming oblique slits, the upper lip divided and separately movable and extensile, the soles of the feet horny, with two toes covered by claws, the limbs long, the abdomen drawn up, while the neck, long and slender, is bent up and down, the reverse of that of a horse, which is arched." (1.) The Bactrian camel is distinguished by two humps. It is a native of the high table-lands of Central Asia. (2.) The Arabian camel or dromedary, from the Greek dromos, "a runner" (Isa. 60:6; Jer. 2:23), has but one hump, and is a native of Western Asia or Africa. The camel was early used both for riding and as a beast of burden (Gen. 24:64; 37:25), and in war (1 Sam. 30:17; Isa. 21:7). Mention is made of the camel among the cattle given by Pharaoh to Abraham (Gen. 12:16). Its flesh was not to be eaten, as it was ranked among unclean animals (Lev. 11:4; Deut. 14:7). Abraham's servant rode on a camel when he went to fetch a wife for Isaac (Gen. 24:10, 11). Jacob had camels as a portion of his wealth (30:43), as Abraham also had (24:35). He sent a present of thirty milch camels to his brother Esau (32:15). It appears to have been little in use among the Jews after the conquest. It is, however, mentioned in the history of David (1 Chr. 27:30), and after the Exile (Ezra 2:67; Neh. 7:69). Camels were much in use among other nations in the East. The queen of Sheba came with a caravan of camels when she came to see the wisdom of Solomon (1 Kings 10:2; 2 Chr. 9:1). Benhadad of Damascus also sent a present to Elisha, "forty camels' burden" (2 Kings 8:9). To show the difficulty in the way of a rich man's entering into the kingdom, our Lord uses the proverbial expression that it was easier for a camel to go through the eye of a needle (Matt. 19:24). To strain at (rather, out) a gnat and swallow a camel was also a proverbial expression (Matt. 23:24), used with reference to those who were careful to avoid small faults, and yet did not hesitate to commit the greatest sins. The Jews carefully filtered their wine before drinking it, for fear of swallowing along with it some insect forbidden in the law as unclean, and yet they omitted openly the "weightier matters" of the law. The raiment worn by John the Baptist was made of camel's hair (Matt. 3:4; Mark 1:6), by which he was distinguished from those who resided in royal palaces and wore soft raiment. This was also the case with Elijah (2 Kings 1:8), who is called "a hairy man," from his wearing such raiment. "This is one of the most admirable materials for clothing; it keeps out the heat, cold, and rain." The "sackcloth" so often alluded to (2 Kings 1:8; Isa. 15:3; Zech. 13:4, etc.) was probably made of camel's hair.

(1.) Materials used. The earliest and simplest an apron of fig-leaves sewed together (Gen. 3:7); then skins of animals (3:21). Elijah's dress was probably the skin of a sheep (2 Kings 1:8). The Hebrews were early acquainted with the art of weaving hair into cloth (Ex. 26:7; 35:6), which formed the sackcloth of mourners. This was the material of John the Baptist's robe (Matt. 3:4). Wool was also woven into garments (Lev. 13:47; Deut. 22:11; Ezek. 34:3; Job 31:20; Prov. 27:26). The Israelites probably learned the art of weaving linen when they were in Egypt (1 Chr. 4:21). Fine linen was used in the vestments of the high priest (Ex. 28:5), as well as by the rich (Gen. 41:42; Prov. 31:22; Luke 16:19). The use of mixed material, as wool and flax, was forbidden (Lev. 19:19; Deut. 22:11). (2.) Colour. The prevailing colour was the natural white of the material used, which was sometimes rendered purer by the fuller's art (Ps. 104:1, 2; Isa. 63:3; Mark 9:3). The Hebrews were acquainted with the art of dyeing (Gen. 37:3, 23). Various modes of ornamentation were adopted in the process of weaving (Ex. 28:6; 26:1, 31; 35:25), and by needle-work (Judg. 5:30; Ps. 45:13). Dyed robes were imported from foreign countries, particularly from Phoenicia (Zeph. 1:8). Purple and scarlet robes were the marks of the wealthy (Luke 16:19; 2 Sam. 1:24). (3.) Form. The robes of men and women were not very much different in form from each other. (a) The "coat" (kethoneth), of wool, cotton, or linen, was worn by both sexes. It was a closely-fitting garment, resembling in use and form our shirt (John 19:23). It was kept close to the body by a girdle (John 21:7). A person wearing this "coat" alone was described as naked (1 Sam. 19:24; Isa. 20:2; 2 Kings 6:30; John 21:7); deprived of it he would be absolutely naked. (b) A linen cloth or wrapper (sadin) of fine linen, used somewhat as a night-shirt (Mark 14:51). It is mentioned in Judg. 14:12, 13, and rendered there "sheets." (c) An upper tunic (meil), longer than the "coat" (1 Sam. 2:19; 24:4; 28:14). In 1 Sam. 28:14 it is the mantle in which Samuel was enveloped; in 1 Sam. 24:4 it is the "robe" under which Saul slept. The disciples were forbidden to wear two "coats" (Matt. 10:10; Luke 9:3). (d) The usual outer garment consisted of a piece of woollen cloth like a Scotch plaid, either wrapped round the body or thrown over the shoulders like a shawl, with the ends hanging down in front, or it might be thrown over the head so as to conceal the face (2 Sam. 15:30; Esther 6:12). It was confined to the waist by a girdle, and the fold formed by the overlapping of the robe served as a pocket (2 Kings 4:39; Ps. 79:12; Hag. 2:12; Prov. 17:23; 21:14). Female dress. The "coat" was common to both sexes (Cant. 5:3). But peculiar to females were (1) the "veil" or "wimple," a kind of shawl (Ruth 3:15; rendered "mantle," R.V., Isa. 3:22); (2) the "mantle," also a species of shawl (Isa. 3:22); (3) a "veil," probably a light summer dress (Gen. 24:65); (4) a "stomacher," a holiday dress (Isa. 3:24). The outer garment terminated in an ample fringe or border, which concealed the feet (Isa. 47:2; Jer. 13:22). The dress of the Persians is described in Dan. 3:21. The reference to the art of sewing are few, inasmuch as the garments generally came forth from the loom ready for being worn, and all that was required in the making of clothes devolved on the women of a family (Prov. 31:22; Acts 9:39). Extravagance in dress is referred to in Jer. 4:30; Ezek. 16:10; Zeph. 1:8 (R.V., "foreign apparel"); 1 Tim. 2:9; 1 Pet. 3:3. Rending the robes was expressive of grief (Gen. 37:29, 34), fear (1 Kings 21:27), indignation (2 Kings 5:7), or despair (Judg. 11:35; Esther 4:1). Shaking the garments, or shaking the dust from off them, was a sign of renunciation (Acts 18:6); wrapping them round the head, of awe (1 Kings 19:13) or grief (2 Sam. 15:30; casting them off, of excitement (Acts 22:23); laying hold of them, of supplication (1 Sam. 15:27). In the case of travelling, the outer garments were girded up (1 Kings 18:46). They were thrown aside also when they would impede action (Mark 10:50; John 13:4; Acts 7:58).

Fenced enclosures consisting of "a low wall of stones in which thick bundles of thorny acacia are inserted, the tangled branches and long needle-like spikes forming a perfectly impenetrable hedge around the encampment" of tents and cattle which they sheltered. Such like enclosures abound in the wilderness of Paran, which the Israelites entered after leaving Sinai (Num. 11:35; 12:16; 33:17, 18). This third encampment of the Israelites has been identified with the modern Ain el-Hudhera, some 40 miles north-east of Sinai. Here Miriam (q.v.), being displeased that Moses had married a Cushite wife (Num. 12:1), induced Aaron to join with her in rebelling against Moses. God vindicated the authority of his "servant Moses," and Miriam was smitten with leprosy. Moses interceded for her, and she was healed (Num. 12:4-16). From this encampment the Israelites marched northward across the plateau of et-Tih, and at length reached KADESH.

(Heb. goral, a "pebble"), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of the priestly offices of the temple service (1 Chr. 24:3, 5, 19; Luke 1:9), and over the two goats at the feast of Atonement (Lev. 16:8). Matthias, who was "numbered with the eleven" (Acts 1:24-26), was chosen by lot. This word also denotes a portion or an inheritance (Josh. 15:1; Ps. 125:3; Isa. 17:4), and a destiny, as assigned by God (Ps. 16:5; Dan. 12:13). Lot, (Heb. lot), a covering; veil, the son of Haran, and nephew of Abraham (Gen. 11:27). On the death of his father, he was left in charge of his grandfather Terah (31), after whose death he accompanied his uncle Abraham into Canaan (12:5), thence into Egypt (10), and back again to Canaan (13:1). After this he separated from him and settled in Sodom (13:5-13). There his righteous soul was "vexed" from day to day (2 Pet. 2:7), and he had great cause to regret this act. Not many years after the separation he was taken captive by Chedorlaomer, and was rescued by Abraham (Gen. 14). At length, when the judgment of God descended on the guilty cities of the plain (Gen. 19:1-20), Lot was miraculously delivered. When fleeing from the doomed city his wife "looked back from behind him, and became a pillar of salt." There is to this day a peculiar crag at the south end of the Dead Sea, near Kumran, which the Arabs call Bint Sheik Lot, i.e., Lot's wife. It is "a tall, isolated needle of rock, which really does bear a curious resemblance to an Arab woman with a child upon her shoulder." From the words of warning in Luke 17:32, "Remember Lot's wife," it would seem as if she had gone back, or tarried so long behind in the desire to save some of her goods, that she became involved in the destruction which fell on the city, and became a stiffened corpse, fixed for a time in the saline incrustations. She became "a pillar of salt", i.e., as some think, of asphalt. (See [362]SALT.) Lot and his daughters sought refuge first in Zoar, and then, fearing to remain there longer, retired to a cave in the neighbouring mountains (Gen. 19:30). Lot has recently been connected with the people called on the Egyptian monuments Rotanu or Lotanu, who is supposed to have been the hero of the Edomite tribe Lotan.

Rivulet, or who as God?, the younger of Saul's two daughters by his wife Ahinoam (1 Sam. 14:49, 50). "Attracted by the graces of his person and the gallantry of his conduct, she fell in love with David and became his wife" (18:20-28). She showed her affection for him by promoting his escape to Naioth when Saul sought his life (1 Sam. 19:12-17. Comp. Ps. 59. See [398]TERAPHIM). After this she did not see David for many years. Meanwhile she was given in marriage to another man, Phalti or Phaltiel of Gallim (1 Sam. 25:44), but David afterwards formally reclaimed her as his lawful wife (2 Sam. 3:13-16). The relation between her and David soon after this was altered. They became alienated from each other. This happened on that memorable day when the ark was brought up in great triumph from its temporary resting-place to the Holy City. In David's conduct on that occasion she saw nothing but a needless humiliation of the royal dignity (1 Chr. 15:29). She remained childless, and thus the races of David and Saul were not mixed. In 2 Sam. 21:8 her name again occurs, but the name Merab should probably be here substituted for Michal (comp. 1 Sam. 18:19).

Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have "Heliopolis" ("city of the sun") instead of On in Genesis and of Aven in Ezekiel. The "city of destruction" Isaiah speaks of (19:18, marg. "of Heres;" Heb. Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., "city of the sun") may be the name given to On, the prophecy being that the time will come when that city which was known as the "city of the sun-god" shall become the "city of destruction" of the sun-god, i.e., when idolatry shall cease, and the worship of the true God be established. In ancient times this city was full of obelisks dedicated to the sun. Of these only one now remains standing. "Cleopatra's Needle" was one of those which stood in this city in front of the Temple of Tum, i.e., "the sun." It is now erected on the Thames Embankment, London. "It was at On that Joseph wooed and won the dark-skinned Asenath, the daughter of the high priest of its great temple." This was a noted university town, and here Moses gained his acquaintance with "all the wisdom of the Egyptians."

(1.) A house or dwelling-place (Job 5:24; 18:6, etc.). (2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., "Siccuth"). (3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling. (4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the movable tent-temple which Moses erected for the service of God, according to the "pattern" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of the congregation," rather "of meeting", i.e., where God promised to meet with Israel (Ex. 29:42); the "tabernacle of the testimony" (Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15); the "tabernacle of witness" (Num. 17:8); the "house of the Lord" (Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a "sanctuary" (Ex. 25:8). A particular account of the materials which the people provided for the erection and of the building itself is recorded in Ex. 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Ex. 35:30-35). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (12:35, 36). The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Ex. 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34. Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also "the sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the interior, the holy of holies, "the holy place," "the Holiest," the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered. The order as well as the typical character of the services of the tabernacle are recorded in Heb. 9; 10:19-22. The holy of holies, a cube of 10 cubits, contained the "ark of the testimony", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded. The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense. Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Ex. 30:18), which stood between the altar and the tabernacle. The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31). The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed to Shiloh (Josh. 18:1), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam. 21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4). The word thus rendered (ohel) in Ex. 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected.