William Smith's Bible Dictionary is in the Public Domain and available to all. Download a free Text or HTML copy from our Christian Home Page.
~ O ~
Smith's Bible Dictionary
Top of Page |
Table of Contents
Oak
(Heb. strong). There is much difficulty in determining the
exact meanings of the several varieties of the term mentioned
above. Sometimes, evidently, the terebinth or elm is intended
and at others the oak. There are a number of varieties of oak
in Palestine. (Dr. Robinson contends that the oak is generally
intended, and that it is a very common tree in the East. Oaks
grow to a large size, reach an old age and are every way worthy
the venerable associations connected with the tree.--ED.) Two
oaks, Quercus pseudo-coccifera and Q. aegilops, are well worthy
of the name of mighty trees; though it is equally true that
over a greater part of the country the oaks of Palestine are at
present merely bushes.
Oath
The principle on which an oath is held to be binding is
incidentally laid down in (Hebrews 6:16) viz. as an ultimate
appeal to divine authority to ratify an assertion. On the same
principle, that oath has always been held most binding which
appealed to the highest authority, as regards both individuals
and communities. As a consequence of this principle, appeals to
God's name on the one hand, and to heathen deities on the
other, are treated in scripture as tests of allegiance. (Exodus
23:13; 34:6; 29:12) etc. So also the sovereign's name is
sometimes used as a form of obligation. (Genesis 42:15; 2
Samuel 11:11; 14:19) Other forms of oath, serious or frivolous,
are mentioned, some of which are condemned by our Lord.
(Matthew 6:33; 23:16-22) and see (James 5:12) (There is,
however, a world-wide difference between a solemn appeal to God
and profane swearing.) The forms of adjuration mentioned in
Scripture are--
+ Lifting up the hand. Witnesses laid their hands on the head
of the accused. (Genesis 14:22; Leviticus 24:14; 17:7; Isaiah
3:7)
+ Putting the hand under the thigh of the person to whom the
Promise was made. (Genesis 24:2; 47:29)
+ Oaths were sometimes taken before the altar, or, as some
understand the passage, if the persons were not in Jerusalem,
in a position looking toward the temple. (1 Kings 8:31; 2
Chronicles 6:22)
+ Dividing a victim and passing between or distributing the
pieces. (Genesis 15:10,17; Jeremiah 34:18) As the sanctity of
oaths was carefully inculcated by the law, so the crime of
perjury was strongly condemned; and to a false witness the
same punishment was assigned which was due for the crime to
which he testified. (Exodus 20:7; Leviticus 19:12)
Top of Page |
Table of Contents
Obadiah
(servant of the Lord),
+ A man whose sons are enumerated in the genealogy of the tribe
of Judah. (1 Chronicles 3:21) (B.C. 470.)
+ A descendant of Issachar and a chief man of his tribe. (1
Chronicles 7:3) (B.C. 1014.)
+ One of the six sons of Azel, a descendant of Saul. (1
Chronicles 8:33; 9:44) (B.C. 720.)
+ A Levite, son of Shemaiah, and descended from Jeduthun. (1
Chronicles 9:16; Nehemiah 12:25)
+ The second of the lion-faced Gadites who joined David at
Ziklag. (1 Chronicles 12:9) (B.C. 1054.)
+ One of the Princes of Judah in the reign of Jehoshaphat. (2
Chronicles 17:7) (B.C. 909.)
+ The son of Jehiel, of the sons of Joab, who came up in the
second caravan with Ezra. (Ezra 8:9)
+ A priest, or family of priests, who settled the covenant with
Nehemiah. (Nehemiah 10:5)
+ The fourth of the twelve minor prophets. We know nothing of
him except what we can gather from the short book which bears
his name. The question of his date must depend upon the
interpretation of the 11th verse of his prophecy. He there
speaks of the conquest of Jerusalem and the captivity of
Jacob as having occurred, He probably refers to the captivity
by Nebuchadnezzar, B.C. 688. It must have been uttered at
some time in the five years which intervened between B.C. 588
and 583. The book of Obadiah is a sustained denunciation of
the Edomites, melting into a vision of the future glories of
Zion when the arm of the Lord should have wrought her
deliverance and have repaid double upon her enemies.
+ An officer of high rank in the court of Ahab. (1 Kings 18:3)
He was a devout worshipper of Jehovah, and at the peril of
his life concealed over a hundred prophets during the
persecution by Jezebel; (1 Kings 18:3-16) (B.C. 904.)
+ The father of Ishmaiah who was chief of the tribe of Zebulun
in David's reign. (1 Chronicles 27:19) (B.C. before 1014.)
+ A Merarite Levite in the reign of Josiah, and one of the
overseers of the workmen in the restoration of the temple. (2
Chronicles 34:12) (B.C.623.)
Obal
(stripped bare), son of Joktan, and, like the rest of family,
apparently the founder of an Arab tribe. (Genesis 10:28) In (1
Chronicles 1:22) the name is written [916]Ebal.
Obed
(serving).
+ Son of Boaz and Ruth the Moabitess and father of Jesse. (Ruth
4:17) (B.C. 1360.) The circumstances of his birth which make
up all that we know about him are given with much beauty in
the book of Ruth. The name of Obed occurs only (Ruth 4:17)
and in the four genealogies, (Ruth 4:21,22; 1 Chronicles
2:12; Matthew 1:5; Luke 3:32)
+ A descendant of Jarha, the Egyptian slave of Sheshan, in the
line of Jerahmeel. (1 Chronicles 2:37,38) (B.C. after 1014.)
+ One of David's mighty men. (1 Chronicles 11:47) (B.C. 1046.)
+ One of the gate-keepers of the temple; son of Shemaiah the
first-born of Obed-edom. (1 Chronicles 26:7) (B.C. 1017.)
+ Father of Azariah, one of the captains of hundreds who joined
with Jehoiada in the revolution by which Athaliah fell. (2
Chronicles 23:1) (B.C. before 876.)
Obededom
(servant of Edom).
+ A Levite, described as a Gittite, (2 Samuel 6:10,11) that is,
probably, a native of the Levitical city of Gath-rimmon in
Manasseh, which was assigned to the Kohathites. (Joshua
21:25) (B.C. 1045.) After the death of Uzzah, the ark, which
was being conducted from the house of Abinadab in Gibeah to
the city of David, was carried aside into the house of Obed
edom, where it continued three months. It was brought thence
by David. (2 Samuel 6:12; 1 Chronicles 15:25)
+ "Obed-edom the son of Jeduthun" (1 Chronicles 16:38) a
Merarite Levite, appears to be a different person from the
last mentioned. He was a Levite of the second degree and a
gate-keeper for the ark, (1 Chronicles 15:18,24) appointed to
sound "with harps on the Sheminith to excel." (1 Chronicles
15:21; 16:5) (B.C. 1043.)
Obil
(chief of the camels), a keeper of the herds of camels in the
reign of David. (1 Chronicles 27:30) (B.C. 1050.)
Oblation
[[917]Sacrifice]
Oboth
(bottles), one of the encampments of the Israelites, east of
Moab. (Numbers 21:10; 33:43) Its exact site is unknown but it
was probably south of the Dead Sea, on the boundary between
Moab and Edom.--ED).
Top of Page |
Table of Contents
Ocran
(troubled), an Asherite, father of Pagiel. (Numbers 1:13; 2:27;
7:72,77; 10:26) (B.C. before 1658.)
Top of Page |
Table of Contents
Oded
(restoring).
+ The father of Azariah the prophet, in the reign of Asa. (2
Chronicles 15:1) (B.C. before 953.)
+ A prophet of Jehovah in Samaria, at the time of Pekah's
invasion of Judah. (2 Chronicles 28:9) (B.C. 739.)
Odollam
[[918]Adullam]
Top of Page |
Table of Contents
Offerings
[[919]Sacrifice]
Officer
It is obvious that most, if not all, of the Hebrew words
rendered "officer" are either of an indefinite character or are
synonymous terms for functionaries known under other and more
specific names, as "scribe," "eunuch" etc. The two words so
rendered in the New Testament denote--
+ An inferior officer of a court of justice, a messenger or
bailiff, like the Roman viator or lictor. (Matthew 5:25; Acts
5:22)
+ Officers whose duty it was to register and collect fines
imposed by courts of justice. (Luke 12:58)
Top of Page |
Table of Contents
Og
(giant, literally long-necked), an Amoritish king of Bashan,
whose rule extended over sixty cities. (Joshua 13:12) He was
one of the last representatives of the giant race of Rephaim,
and was, with his children and his people, defeated and
exterminated by the Israelites at Edrei immediately after the
conquest of Sihon. (Numbers 32:33; 3:1-13) Also (1:4; 4:47;
31:4; Joshua 2:10; 9:10; 13:12,30) The belief in Og's enormous
stature is corroborated by an allusion to his iron bedstead
preserved in "Rabbath of the children of Ammon." (3:11) (B.C.
1461.)
Top of Page |
Table of Contents
Oil
Of the numerous substances, animal and vegetable, which were
known to the ancients as yielding oil, the olive berry is the
one of which most frequent mention is made in the Scriptures.
+ Gathering,--The olive berry was either gathered by hand or
shaken off carefully with a light reed or stick.
+ Pressing .--In order to make oil the fruit, was either
bruised in a mortar crushed in a press loaded with wood or
stones, ground in a mill, or trodden with the feet. The
"beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers
28:6) was probably made by bruising in a mortar, It was
used-- (1) As food. Dried wheat, boiled with either butter or
oil, but generally the former, is a common dish for all
classes in Syria. (Exodus 29:2) (2) Cosmetic. Oil was used by
the Jews for anointing the body, e.g. after the bath, and
giving to the skin and hair a smooth and comely appearance,
e.g. before an entertainment. (3) Funereal. The bodies of the
dead were anointed with oil. (2 Samuel 14:2) (4) Medicinal.
Isaiah alludes to the use of oil in medical treatment.
(Isaiah 1:6) see also Mark 6:13; Jame 6:14 (5) For light. The
oil for "the light" was expressly ordered to be olive oil,
beaten. (Matthew 25:3) (6) Ritual. Oil was poured on or mixed
with the flour or meal used in offerings. (Leviticus 8:12)
Kings, priests and prophets were anointed with oil or
ointment. (7) In offerings. As so important a necessary of
life, the Jew was required to include oil among his
firstfruit offerings. (Exodus 22:29; 23:16; Numbers 18:12)
Tithes of oil were also required. (12:17) [[920]Olive]
Oil Tree
(Heb. ets shemen). The Hebrew words occur in (Nehemiah 8:15)
(Authorized Version "pine branches"), (1 Kings 6:23) ("olive
tree") and in (Isaiah 41:19) ("oil tree"). From the passage in
Nehemiah, where the ets shemen is mentioned as distinct from
the olive tree, if may perhaps be identified with the zackum
tree of the Arabs, the Balanites aegyptiaca, a well-known and
abundant shrub or small tree in the plain of Jordan. The zackum
oil is held in high repute by the Arabs for its medicinal
properties. [[921]Olive]
Ointment
(An oily or unctuous substance, usually compounded of oil with
various spices and resins and aromatics, and preserved in small
alabaster boxes or cruses, in which the delicious aroma was
best preserved. Some of the ointments have been known to retain
their: fragrance for several hundred years. They were a
much-coveted luxury, and often very expensive.--ED.)
+ Cosmetic .--The Greek and Roman practice of anointing the
head and clothes on festive occasions prevailed also among
the Egyptians, and appears to have had place among the Jews.
(Ruth 3:2)
+ Funereal .--Ointments as well as oil were used to anoint dead
bodies and the clothes in which they were wrapped. (Matthew
26:12)
+ Medicinal .--Ointment formed an important feature in ancient
medical treatment. (Isaiah 1:6; Jeremiah 8:22; John 9:6;
Revelation 3:18) etc.
+ Ritual.--Besides the oil used in many ceremonial observances,
a special ointment was appointed to be used in consecration.
(Exodus 30:23,33; 29:7; 37:29; 40:9,15) A person whose
business it was to compound ointments in general was called
an "apothecary." (Nehemiah 3:8) The work was sometimes
carried on by woman "confectionaries." (1 Samuel 8:13)
Top of Page |
Table of Contents
Old Testament
I. TEXT OF THE OLD TESTAMENT.--
+ History of the text. -A history of the text of the Old
Testament should properly commence from the date of the
completion of the canon. As regards the form in which the
sacred writings were little doubt that the text was
ordinarily were preserved, there can be written on skins,
rolled up into volumes, like the modern synagogue rolls.
(Psalms 40:7; Jeremiah 36:14; Ezekiel 2:9; Zechariah 5:1) The
original character in which the text was expressed is that
still preserved to us, with the exception of four letters, on
the Maccabaean coins, and having a strong affinity to the
Samaritan character. At what date this was exchanged for the
present Aramaic or square character is still as undetermined
as it is at what the use of the Aramaic language Palestine
superseded that of the Hebrew. The old Jewish tradition,
repeated by Origen and Jerome, ascribed the change to Ezra.
[[922]Writing] Of any logical division, in the written text,
of the rose of the Old Testament into Pesukim or verses, we
find in the Tulmud no mention; and even in the existing
synagogue rolls such division is generally ignored. In the
poetical books, the Pesukim mentioned in the Talmud
correspond to the poetical lines, not to our modern verses.
Of the documents which directly bear upon the history of the
Hebrew text, the earliest two are the Samaritan copy of the
Pentateuch and the Greek translation of the LXX.
[[923]Samaritan Pentateuch [924]Pentateuch, The;
[925]Septuagint] In the (translations of Aquila and the other
Greek interpreters, the fragments of whose works remain to us
in the Hexapla, we have evidence of the existence of a text
differing but little from our own; so also (in the Targums of
Onkelos and Jonathan. A few centuries later we have, in the
Hexapla, additional evidence to the same effect in Origin's
transcriptions of the Hebrew text. And yet more important are
the proofs of the firm establishment of the text, and of its
substantial with our own, supplied by the translation of
Jerome, who was instructed by the Palestinian Jews, and
mainly relied upon their authority for acquaintance not only
with the text itself, but also with the traditional unwritten
vocalization of brings us to the middle of the Talmudic
period. The care of the Talmudic doctors for the text is
shown by the pains with which they counted no the number of
verses in the different books and computed which were the
middle verses, words and letters in the Pentateuch and in the
Psalms. The scrupulousness with which the Talmudists noted
what they deemed the truer readings, and yet abstained from
introducing them into the text, indicates at once both the
diligence with which they scrutinized the text and also the
care with which even while knowledging its occasional
imperfections, they guarded it. Critical procedure is also
evinced in a mention of their rejection of manuscripts which
were found not to agree with others in their readings; and
the rules given with refer once to the transcription and
adoption of manuscripts attest the care bestowed upon them.
It is evident from the notices of the Talmud that a number of
oral traditions had been gradually accumulating respecting
both the integrity of particular passages of the text itself
and also the manner in which if was to be read. This vast
heterogeneous mass of traditions and criticisms, compiled and
embodied in writing, forms what is known as the Masorah, i.e.
Tradition. From the end of the Masoretic period onward, the
Masorah became the great authority by which the text given in
all the Jewish MSS. was settled.
+ Manuscripts .--The Old Testament MSS. known to us fall into
two main classes: synagogue rolls and MSS. for private use of
the latter, some are written in the square, others in the
rabbinic or cursive, character. The synagogue rolls contain
separate from each other, the Pentateuch, the Haphtaroth or
appointed sections of the prophets, and the so-called
Megilloth, viz. Canticles, Ruth, Lamentations, Ecclesiastes
and Esther. Private MSS. in the square character are in the
book form, either on parchment or on paper, and of various
sizes, from folio to 12mo. Some contain the Hebrew text
alone; others add the Targum, or an Arabic or other
translation, either interspersed with the text or in a
separate column, occasionally in the margin. The upper and
lower margins are generally occupied by the Masorah,
sometimes by rabbinical commentaries, etc. The date of a MS.
is ordinarily given in the subscription but as the
subscriptions are often concealed in the Masorah or
elsewhere, it is occasionally difficult to find them:
occasionally also it is difficult to decipher them. No
satisfactory criteria have been yet established by which the
ages of MSS. are to be determined. Few existing MSS. are
supposed to be older than the twelfth century. Kennicott and
Bruns assigned one of their collation (No. 590) to the tenth
century; Deuteronomy Rossi dates if A.D. 1018; on the other
hand. one of his own (No. 634) he adjudges to the eighth
century. Since the days of Kennicott and Deuteronomy Rossi
modern research has discovered various MSS. beyond the limits
of Europe. Of many of these there seems no reason to suppose
that they will add much to our knowledge of the Hebrew text.
It is different with the MSS. examined by Pinner at Odessa.
One of these MSS. (A, No. 1), a Pentateuch roll, unpointed,
brought from Derbend in Daghestan, appears by the
subscription to have been written previous to A.D. 580 and if
so is the oldest known biblical Hebrew MS. in existence. The
forms of the letters are remarkable. Another MS. (B, No. 3)
containing the prophets, on parchment, in small folio,
although only dating, according to the inscription, from A.D.
916 and furnished with a Masorah, is a yet greater treasure.
Its vowels and accents are wholly different from those now in
use, both in form and in position, being all above the
letters: they have accordingly been the theme of much
discussion among Hebrew scholars.
+ Printed text .--The history of the printed text of the Hebrew
Bible commences with the early Jewish editions of the
separate books. First appeared the Psalter, in 1477, probably
at Bologna, in 4to, with Kimchi's commentary interspersed
among the verses. Only the first four psalms had the
vowel-points, and these but clumsily expressed. At Bologna,
there subsequently appeared in 1482, the Pentateuch, in
folio, pointed, with the Targum and the commentary of Rashi;
and the five Megilloth (Ruth--Esther), in folio with the
commentaries of Rashi and Aben Ezra. From Soncino, near
Cremona, issued in 1486 the Prophetae priores
(Joshua--Kings), folio, unpointed with Kimchi's commentary.
The honor of printing the first entire Hebrew Bible belongs
to the above-mentioned town of Soncino. The edition is in
folio, pointed and accentuated. Nine copies only of it are
now known, of which one belongs to Exeter College, Oxford.
This was followed, in 1494, by the 4to or 8vo edition printed
by Gersom at Brescia, remarkable as being the edition from
which Luther's German translation was made. After the
Brescian, the next primary edition was that contained in the
Complutensian Polyglot, published at Complutum (Alcala) in
Spain, at the expense of Cardinal Ximenes, dated 1514-17 but
not issued till 1522. To this succeeded an edition which has
had more influence than any on the text of later times the
Second Rabbinical Bible, printed by Bomberg al Venice, 4
vols. fol., 1525-6. The editor was the learned Tunisian Jew
R. Jacob hen Chaim. The great feature of his work lay in the
correction of the text by the precepts of the Masorah, in
which he was profoundly skilled, and on which, as well as on
the text itself, his labors were employed. The Hebrew Bible
which became the standard to subsequent generations was: that
of Joseph Athiais, a learned rabbi and printer at Amsterdam.
His text Was based on a comparison of the previous editions
with two MSS.; one bearing date 1299, the other a Spanish MS.
boasting an antiquity of 900 years. It appeared at Amsterdam
2 vols. 8 vo, 1661.
+ Principles of criticism .--The method of procedure required
in the criticism of the Old Testament is widely different
from that practiced in the criticism of the New Testament.
Our Old Testament textus receptus is a far more faithful
representation of the genuine Scripture; but, on the other
hand, the means of detecting and correcting the errors
contained in it are more precarious, the results are more
uncertain, and the ratio borne by the value of the diplomatic
evidence of MSS. to that of a good critical judgment and
sagacity is greatly diminished. It is indeed to the direct
testimony of the MSS. that, in endeavoring to establish the
true text, we must first have recourse. The comparative
purity of the Hebrew text is probably different in different
parts of the Old Testament. In the revision of Dr. Davidson,
who has generally restricted himself to the admission of
corrections warranted by MS., Masoretic or Talmudic
authority, those in the book of Genesis do not exceed eleven;
those in the Psalms are proportionately three times as
numerous; those in the historical books and the Prophets are
proportionately more numerous than those in the Psalms. II.
QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW TESTAMENT.--The
New Testament quotations from the Old form one of the outward
bonds of connection between the two parts of the Bible. They
are manifold in kind. In the quotations of all kinds from the
Old Testament in the New. We find a continual variation from
the letter of the older Scriptures. To this variation three
causes may be specified as having contributed: First, all the
New Testament writers quoted from the Septuagint; correcting
it indeed more or less by the Hebrew, especially when it was
needful for their purpose occasionally deserting it
altogether; still abiding by it to so large an extent as to
show that it was the primary source whence their quotations
were drawn. Secondly, the New Testament writers must have
frequently quoted from memory. Thirdly, combined with this
there was an alteration of conscious or unconscious design.
Sometimes the object of this was to obtain increased force.
Sometimes an Old Testament passage is abridged, and in the
abridgment so adjusted, by a little alteration, as to present
an aspect of completeness, and yet omit what is foreign to
the immediate purpose. (Acts 1:20; 1 Corinthians 1:31) At
other times a passage is enlarged by the incorporation of a
passage from another source: thus in (Luke 4:18,19) although
the contents are professedly those, read by our Lord from
(Isaiah 61:1) ... we have the words "to set at liberty them
that are bruised," introduced from (Isaiah 58:6) (Sept.);
similarly in (Romans 11:8; 29:4) is combined with (Isaiah
29:10) In some cases still greater liberty of alteration
assumed. In someplaces,again, the a words of the original are
taken up, but employed with a new meaning. Almost more
remarkable than any alteration in the quotation itself is the
circumstance that in (Matthew 27:9) Jeremiah should be named
as the author of a prophecy really delivered by Zechariah;
the being that the prophecy is based upon that in (Jeremiah
18:1; Jeremiah 19:1) ... and that without a reference to this
original source the most essential features of the
fulfillment of Zechariah's prophecy would be misunderstood.
Olive
The olive was among the most abundant and characteristic
vegetation of Judea. The olive tree grows freely almost
everywhere on the shores of the Mediterranean, but it was
peculiarly abundant in Palestine. See (6:11; 8:8; 28:40)
Oliveyards are a matter of course in descriptions of the
country like vines and cornfields. (Judges 15:5; 1 Samuel 8:14)
The kings had very extensive ones. (1 Chronicles 27:28) Even
now the is very abundant in the country. Almost every village
has its olive grove. Certain districts may be specified where
at various times this tree been very luxuriant. The cultivation
of the olive tree had the closest connection with the domestic
life of the Israelites (2 Chronicles 2:10) their trade,
(Ezekiel 27:17; Hosea 12:1) and even their Public ceremonies
and religious worship. In Solomon's temple the cherubim were
"of olive tree," (1 Kings 6:23) as also the doors, vs. (1 Kings
6:31,32) and posts. ver. (1 Kings 6:33) For the various uses of
olive oil see [926]Oil. The wind was dreaded by the cultivator
of the olive for the least ruffling of a breeze is apt to cause
the flowers to fall. (Job 15:33) It is needless to add that the
locust was a formidable enemy of the olive. It happened not
unfrequently that hopes were disappointed, and that "the labor
of the olive failed." (Habakkuk 3:17) As to the growth of the
tree, it thrives best in warm and sunny situations. It is of
moderate height, with knotty gnarled trunk and a smooth
ash-colored bark. It grows slowly, but lives to an immense age.
Its look is singularly indicative of tenacious vigor, and this
is the force of what is said in Scripture of its "greenness, as
emblematic of strength and prosperity. The leaves, too, are not
deciduous. Those who see olives for the first time are
occasionally disappointed by the dusty color of their foilage;
but those who are familiar with them find an inexpressible
charm in the rippling changes of their slender gray-green
leaves. (See Ruskin's "Stones of Venice," iii. 175-177.) The
olive furnishes the basis of one of Paul's allegories. (Romans
11:16-25) The Gentiles are the "wild olive" grafted in upon the
"good olive," to which once the Jews belonged, and with which
they may again be incorporated, (The olive grows from 20 to 40
feet high. In general appearance it resembles the apple tree;
in leaves and sterns, the willow. The flowers are white and
appear in June, The fruit is like a plum in shape and size, and
at first is green, but gradually becomes purple, and even
black, with a hard stony kernel, and is remarkable from the
outer fleshy part being that in which much oil is lodged, and
not, as is usual, in the almond of the seed. The fruit ripens
from August to September. It is sometimes eaten green, but its
chief value is in its oil. The wood is hard, fine beautifully
veined, and is open used for cabinet work. Olive trees were so
abundant in Galilee that at the siege of Jotapata by Vespasian
the Roman army were driven from the ascent of the walls by hot
olive oil poured upon them and scalding them underneath their
armor.--Josephus, Wars, 3; 7:28.--ED.)
Olives, Mount Of
"The Mount of Olives" occurs in the Old Testament in (Zechariah
14:4) only. In (2 Samuel 15:30) it is called "Olivet;" in other
places simply "the mount," (Nehemiah 8:15) "the mount facing
Jerusalem" (1 Kings 11:7) or "the mountain which is on the east
aide of the city." (Ezekiel 11:23) In the New Testament the
usual form is "the Mount of Olives." It is called also
"Olivet." (Acts 1:12) This mountain is the well-known eminence
on the east of Jerusalem, intimately connected with some of the
gravest events of the history of the Old Testament and the New
Testament, the scene of the flight of David and the triumphal
progress of the Son of David, of the idolatry-of Solomon, and
the agony and betrayal of Christ. It is a ridge of rather more
than a mile in length, running in general direction north and
south, covering the whole eastern side of the city. At its
northern end the ridge bends round to the west so as to form an
enclosure to the city on that side also. On the north a space
of nearly a mile of tolerably level surface intervenes between
the walls of the city and the rising ground; on the east the
mount is close to the walls, parted only by the narrow ravine
of the Kidron. It is this portion which is the real Mount of
Olives of the history. In general height it is not very much
above-the city: 300 feet higher than the temple mount, hardly
more than 100 above the so-called Zion. It is rounded, swelling
and regular in form. Proceeding from north to south there occur
four independent summits, called-- 1, "Viri Galilaei:" 2,
"Mount of Ascension;" 3, "Prophets"--subordinate to the last
and almost a part of it; 4, "Mount of Offence."
+ Of these the central one -the "Mount of Ascension"--is the
most important. Three paths lead from the valley to the
summit-one on the north, in the hollow between the two crests
of the hill another over the summit, and a third winding
around the southern shoulder still the most frequented and
the best. The central hill, which we are now considering,
purports to contain the sites of some of the most sacred and
impressive events of Christian history. The majority of these
sacred spots now command little or no attention; but three
still remain, sufficiently sacred--if authentic--to
consecrate any place. These are-- (1) Gethsemane, at the foot
of the mount; (2) The spot from which our Saviour ascended on
the summit; (3) The place of the lamentation of Christ over
Jerusalem, halfway up. Of these, Gethsemane is the only one
which has any claim to be authentic. [[927]Gethsemane]
+ Next to the central summit, on the southern side is a hill
remarkable only for the fact that it contains the "singular
catacomb" known as the "Tombs of the Prophets," probably in
allusion to the words of Christ. (Matthew 23:29)
+ The most southern portion of the Mount of Olives is that
usually known as the "Mount of Offence," Mons Offensionis .
It rises next to that last mentioned. The title "Mount of
Offence," or "Scandal," was bestowed on the supposition that
it is the "Mount of Corruption" on which Solomon erected the
high places for the gods of his foreign wives. (2 Kings
23:13; 1 Kings 11:7) The southern summit is considerably
lower than the centre one.
+ There remains the "Viri Galilaei," about 400 yards from the
"Mount of Ascension." It stands directly opposite the
northeast corner of Jerusalem, and is approached by the path
between it and the "Mount of Ascension." The presence of a
number of churches and other edifices must have rendered the
Mount of Olives, during the early and middle ages of
Christianity, entirely unlike what it was in the time of the
Jewish kingdom or of our Lord. Except the high places on the
summit, the only buildings then to be seen were probably the
walls of the vineyards and gardens and the towers and presses
which were their invariable accompaniment. But though the
churches are nearly all demolished, there must be a
considerable difference between the aspect of the mountain
now and in those days when it received its name from the
abundance of its olive proves. It does not now stand so
pre-eminent in this respect among the hills in the
neighborhood of Jerusalem. It is only in the deeper and more
secluded slope leading up to the northernmost summit that
these venerable trees spread into anything like a forest. The
cedars commemorated by the Talmud sad the date-palms implied
in the name Bethany have fared still worse; there is not one
of either to be found within many miles. Two religious
ceremonies performed there must have done much to increase
the numbers who resorted to the mount. The appearance of the
new moon was probably watched for, certainly proclaimed, from
the summit. The second ceremony referred to was the burning
of the red heifer. This solemn ceremonial was enacted on the
central mount, and in a spot so carefully specified that it
would seem not difficult to fix it. It was due east of the
sanctuary, and at such an elevation on the mount that the
officiating priest, as he slew the animal and sprinkled
blood, could see the facade of the sanctuary through the east
gate of the temple.
Olivet
(place of olives). (2 Samuel 15:30; Acts 1:12) [[928]Olives,
Mount Of, [929]Mount, [930]Mount, Mountain OF]
Olympas
(heavenly), a Christian at Rome. (Romans 16:15) (A.D. 65.)
Top of Page |
Table of Contents
Omar
(eloquent, talkative), son of Eliphaz the first-born of Esau.
(Genesis 36:11,15; 1 Chronicles 1:38) (B.C. 1750.)
Omega, Or Omega
The last letter of the Greek alphabet. It is used
metephorically to denote the end of anything (Revelation
1:8,11)
Omer
[[931]Weights And Measures AND [932]Measures.]
Omri
(pupil of Jehovah).
+ Originally "captain of the host" to Elah, was afterward
himself king of Israel, and founder of the third dynasty.
(B.C. 926.) Omri was engaged in the siege of Gibbethon
situated in the tribe of Dan, which had been occupied by the
Philistines. As soon as the army heard of Elah's death they
proclaimed Omri king. Thereupon he broke up the siege of
Gibbethon and attacked Tirzah, where Zimri was holding his
court as king of Israel. The city was taken, and Zimri
perished in the flames of the palace, after a reign of seven
days. Omri, however, was not allowed to establish his dynasty
without a struggle against Tibni, whom "half the people," (1
Kings 16:21) desired to raise to the throne. The civil war
lasted four years. Comp. (1 Kings 16:15) with 1Kin 16:23
After the defeat sad death of Tibni, Omri reigned for six
years in Tirzah. At Samaria Omri reigned for six years more.
He seems to have been a vigorous and unscrupulous ruler,
anxious to strengthen his dynasty by intercourse and
alliances with foreign states.
+ One of the sons of Becher the son of Benjamin. (1 Chronicles
7:8)
+ A descendant of Pharez the son of Judah, (1 Chronicles 9:4)
+ Son of Michael, and chief of the tribe of Issachar in the
reign of David. (1 Chronicles 27:18) (B.C. 1030.)
Top of Page |
Table of Contents
On
(abode or city of the sun), a town of lower Egypt, called
BETH-SHEMESH in (Jeremiah 43:13) On is better known under its
Greek name Heliopolis. It was situated on the east side of the
Pelusiac branch of the Nile, just below the point of the Delta,
and about twenty miles northeast of Memphis. The chief object
of worship at Heliopolis was the sun, whose temple, described
by Strabo, is now only represented by the single beautiful
obelisk, of red granite so feet 2 inches high above the
pedestal which has stood for more than 4000 years, having been
erected by Usirtesen, the second king of the twelfth dynasty.
Heliopolis was anciently famous for its learning, and Eudoxus
and Plato studied under its priests. The first mention of this
place in the Bible is in the history of Joseph, to whom we read
Pharaoh gave "to wife Asenath the daughter of Potipherah priest
of On." (Genesis 41:45) comp. ver, Genesis41:60 and
Genesis46:20 (On is to be remembered not only as the home of
Joseph, but as the traditional place to which his far-off
namesake took Mary and the babe Jesus in the flight to Egypt.
The two famous obelisks, long called "Cleopatra's Needles," one
of which now stands in London and the other in Central Park in
New York city, once stood before this city, and were seen by
the children of Israel before the exodus, having been quarried
at Syene on the Nile, erected at On (Heliopolis) by Thothmes
III., B.C. 1500, and inscriptions added by Rameses II.
(Sesostris) two hundred years later. They were taken to
Alexandria by Augustus Caesar A.D. 23, from which they were
removed to their present places.--ED.)
the son of Peleth and one of the chiefs of the tribe of Reuben,
who took part with Korah, Dathan and Abiram in their revolt
against Moses. (Numbers 16:1) (B.C. 1491.) His name does not
again appear in the narrative of the conspiracy, nor is he
alluded to when reference is made to the final catastrophe.
Onam
(strong).
+ One of the sons of Shobal the son of Seir. (Genesis 36:23; 1
Chronicles 1:40) (B.C. 1964.)
+ The son of Jerahmeel by his wife Atarah. (1 Chronicles
2:26,28)
Onan
(strong), the second son of Judah by the Canaanitess, "the
daughter of Shua." (Genesis 38:4; 1 Chronicles 2:3) "What he
did was evil in the eyes of Jehovah and he slew him also, as he
had slain his elder brother. (Genesis 38:9) His death took
place before the family of Jacob went down into Egypt. (Genesis
46:12; Numbers 26:19) (B.C. 1706.)
Onesimus
(profitable, useful), the name of the servant or slave in whose
behalf Paul wrote the Epistle to Philemon. He was a native, or
certainly an inhabitant, of Colosse. (Colossians 4:9) (A.D.
58.) He fled from his master end escaped to Rome, where he was
led to embrace the gospel through Paul's instrumentality. After
his conversion the most happy and friendly relations sprung up
between the teacher and disciple. Whether Paul desired his
presence as a personal attendant or as a minister of the gospel
is not certain from verse 13 of the epistle.
Onesiphorus
(bringing profit) is named twice only in the New Testament,
viz. (2 Timothy 1:16-18) and 2Tim 4:19 Paul mentions him in
terms of grateful love as having a noble courage and generosity
in his behalf, amid his trials as a prisoner at Rome, when
others from whom he expected better things had deserted him. (2
Timothy 4:16) Probably other members of the family were also
active Christians. (2 Timothy 4:19) It is evident from (2
Timothy 1:18) that Onesiphorus had his home at Ephesus. (A.D.
64.)
Onias
the name of five high priests in the period between the Old and
the New Testament.
Onion
This product is mentioned only in (Numbers 11:5) as one of the
good things of Egypt of which the Israel regretted the loss.
Onions have been from time immemorial a favorite article of
food among the Egyptians, The onions of Egypt are much milder
in flavor and less pungent than those of this country.
Ono
(strong), one of the towns of Benjamin, is first found in (1
Chronicles 8:12) A plain was attached to the town called "the
plain of Ono" (Nehemiah 6:2) perhaps identical with the valley
of craftsmen" (Nehemiah 11:35)
Onycha
spoken of in (Exodus 30:34) was one of the ingredients of the
sacred perfume. It consists of the shells of several kinds of
mussels, which when burned emit a strong odor.
Onyx
(a nail) is the translation of the Hebrew shoham ; but there is
some doubt as to its signification. Some writers believe that
the "beryl" is intended; but the balance of authority is in
favor of some variety of the onyx. ("The onyx is not a
transparent stone, but as the color of the flesh appears
through the nail (Greek onyx) on the human body, so the reddish
mass which is below shines delicately through the whitish
surface of the onyx. There are several varieties. White and
reddish stripes alternating form the sardonyx; white and
reddish gray, the chalcedony. When polished it has a fine
lustre, and is easily wrought into a gem of great
beauty."-Rosenmiller.
Top of Page |
Table of Contents
Ophel
(hill), a part of ancient Jerusalem. Ophel was the swelling
declivity by which the mount of the temple slopes on its
southern side into the valley of Hinnom--a long, narrowish
rounded spur or promontory, which intervenes between the mouth
of the central valley of Jerusalem (the Tyropoeon) and the
Kidron, or valley of Jehoshaphat. Halfway down it on its
eastern face is the ("Fount of the Virgin," so called; and at
its foot the lower outlet of the same spring--the Pool of
Siloam. In (2 Chronicles 27:3) Jotham is said to have built
much "on the wall of Ophel." Manasseh, among his other
defensive works, "compassed about Ophel." Ibid. (2 Chronicles
33:14) It appears to have been near the "water-gate," (Nehemiah
3:26) and the "great tower that lieth out." ver. (Nehemiah
3:27) It was evidently the residence of the Levites. (Nehemiah
11:21)
Ophir
(abundane).
+ The eleventh in order of the sons of Joktan. (Genesis 10:29;
1 Chronicles 1:23) (B.C. after 2450.)
+ A seaport or region from which the Hebrews in the time of
Solomon obtained gold. The gold was proverbial for its
fineness, so that "gold of Ophir" is several times used as an
expression for fine gold, (1 Chronicles 29:4; Job 28:16;
Psalms 45:9; Isaiah 13:12) and in one passage (Job 22:24) the
word "Ophir" by itself is used for gold of Ophir, and for
gold generally. In addition to gold, the vessels brought from
Ophir almug wood and precious stones. The precise
geographical situation of Ophir has long been a subject of
doubt and discussion. The two countries which have divided
the opinions of the learned have been Arabia and India, while
some have placed it in Africa. In five passages Ophir is
mentioned by name - (1 Kings 9:28; 10:11; 22:18; 2 Chronicles
8:18; 9:10) If the three passages of the book of Kings are
carefully examined, it will be seen that all the information
given respecting Ophir is that it was a place or region
accessible by sea from Ezion-geber on the Red Sea, from which
imports of gold, almug trees and precious stones were brought
back by the Tyrian and Hebrew sailors. The author of the
tenth chapter of Genesis certainly regarded Ophir as the name
of some city, region or tribe in Arabia. It is almost certain
that the Ophir of Genesis is the Ophir of the book of Kings.
There is no mention, either in the Bible or elsewhere, of any
other Ophir; and the idea of there having been two Ophirs
evidently arose from a perception of the obvious meaning of
the tenth chapter of Genesis on the one hand, coupled with
the erroneous opinion, on the other that the Ophir of the
book of Kings could not have been in Arabia. (Hence we
conclude that Ophir was in southern Arabia, upon the border
of the Indian Ocean; for even if all the things brought over
in Solomon's ships are not now found in Arabia, but are found
in India, yet, there is evidence that they once were known in
Arabia and, moreover, Ophir may not have been the original
place of production of some of them, but the great market for
traffic in them.)
Ophni
(mouldy), a town of Benjamin, mentioned in (Joshua 18:24) the
same as the Gophna of Josephus a place which at the time of
Vespasian's invasion was apparently so important as to be
second only to Jerusalem. It still survives in the modern Jifna
or Jufna, 23 miles northwest of Bethel.
Ophrah
(fawn).
+ A town in the tribe of Benjamin. (Joshua 18:23; 1 Samuel
13:17) Jerome places it five miles east of Bethel. It is
perhaps et-Taiyibeh, a small village on the crown of a
conspicuous hill, four miles east-northeast of Beitin
(Bethel).
+ More fully, OPHRAH OF THE ABIEZRITES, the native place of
Gideon (Judges 6:11) and the scene of his exploits against
Baal, ver. (Judges 6:24) his residence after his accession to
power ch. (Judges 9:5) and the place of his burial in the
family sepulchre. ch. (Judges 8:32) It was probably In
Manasseh, ch. (Judges 6:15) and not far distant from Shechem,
(Judges 9:1,5)
+ The son of Meonothai. (1 Chronicles 4:14)
Top of Page |
Table of Contents
Orator
+ The Authorized Version rendering in (Isaiah 3:3) for what is
literally "skillful in whisper or incantation."
+ The title applied to Tertullus, who appeared as the advocate
of the Jewish accusers of St. Paul before Felix, (Acts 24:1)
Orchard
[[933]Garden]
Oreb
(raven), one of the chieftains of the Midianite host which
invaded Israel, and was defeated and driven back by Gideon.
(Judges 7:25) (B.C. 1362.) Isaiah, (Isaiah 10:26) refers to the
magnitude of this disaster. Comp. (Psalms 83:1) ...
Oreb, The Rock
the "raven's crag," the spot, east of Jordan, at which the
Midianite chieftain Oreb with thousands of his countrymen, fell
by the hand of the Ephraimites, and which probably acquired its
name therefrom. It is mentioned in (Judges 7:25; Isaiah 10:26)
Perhaps the place called 'Orbo which in the Bereshith Rabba is
stated to have been in the neighborhood of Bethshean, may have
some connection with it.
Oren
(pine tree), one of the sons of Jerahmeel, the first-born of
Hezron. (1 Chronicles 2:25)
Organ
(Genesis 4:21; Job 21:12; 30:31; Psalms 150:4) The Hebrew word
thus rendered probably denotes a pipe or perforated
wind-instrument. In (Genesis 4:21) it appears to be a general
term for all wind-instruments. In (Job 21:12) are enumerated
three kinds of musical instruments which are possible under the
general terms of the timbrel harp and oryan. Some identify it
with the pandean pipe or syrinx an instrument of unquestionably
ancient origin, and common in the East. [See Music]
Orion
(the giant), a large and bright constellation of 80 stars, 17
large ones, crossed by the equinoctial line. It is named after
a mythical personage of the Greeks, of gigantic stature and
"the handsomest man in the world." The Arabs called it" the
giant," referring to Nimrod, the mighty hunter who was fabled
to have been bound in the sky for his impiety. (Job 9:9) Also
alluded to in (Job 38:31)
Ornaments, Personal
The number, variety and weight of the ornaments ordinarily worn
upon the person form one of the characteristic features of
Oriental costume, in both ancient and modem times. The
monuments of ancient Egypt exhibit the persons of ladies load
with rings, earrings Of vary great size, anklets, armlets,
bracelets of the most varied forms, richly-ornamented
necklaces, and chains of various kinds. There is sufficient
evidence in the Bible that the inhabitants of Palestine were
equally devoted to finery. In the Old Testament. Isaiah,
(Isaiah 3:18-23) supplies us with a detailed description of the
articles with which the luxurious women of his day were
decorated. Eliezer decorated Rebekah with "a golden nose-ring
of half a shekel (1/4 oz.) weight, and two bracelets for her
hands of ten shekels (4 1/2 oz.) weight of gold." (Genesis
23:22) Earrings were worn by Jacob's wives. (Genesis 35:4) The
number of personal ornaments worn by the Egyptians,
particularly by the females, 19 incidentally noticed in (Exodus
3:22)
Ornan
(active). (1 Chronicles 21:15; 2 Chronicles 3:1) [[934]Araunah]
Orpah
(a gazelle), a Moabite woman wife of Chilion son of Naomi, and
thereby sister-in-law to Ruth. (Ruth 2:4,14) (B.C. 1360.)
Top of Page |
Table of Contents
Oshea
(salvation). [[935]Joshua]
Osprey
The Hebrew word occurs in (Leviticus 11:13) and Deuteronomy
14:12 So the name of some unclean bird. It's probably either
the osprey (Pandion haliaetus) or the white-tailed eagle
(Haliaetus albicella).
Ossifrage
(the bone-breaker). The Hebrew word occurs, as the name of an
unclean bird, in (Leviticus 11:13) and Deuteronomy 14:12 It is
probably the lammergeyer, or bearded vulture as it is sometimes
called, one of the largest of the birds of prey. It well
deserves its name ossifrage, bone breaker, for "not only does
he push kids and lambs and even men off the rocks, but he takes
the bones of animals that other birds of prey have denuded of
the flesh high up into the air and lets them fall upon a stone
in order to crack them and render them more digestible even for
his enormous powers of deglutition. Marrow-bones are the
dainties he loves. This is probably the bird that dropped a
tortoise on the bald head of poor old AEschylus."--N. H.
Simpson.
Ostrich
a large bird, native of African and Arabia, nearly ten feet
high, having s long neck and short wings. It seeks retired
places, (Job 30:29; Lamentations 4:13) and has a peculiar
mournful cry that is sometimes mistaken by the Arabs for that
of the lion. (Micah 1:8) In (Job 39:13-18) will be found a
description of the bird's habits. Ostriches are polygamous; the
hens lay their eggs promiscuously in one nest, which is merely
a hole scratched in the sand; the eggs are then covered over to
the depth of about a foot, and are, in the case of those birds
which are found within the tropics, generally left for the
greater part of the day to the heat of the sun, the
parent-birds taking their turns at incubation during the night.
The habit of the ostrich leaving its eggs to be matured by the
sun's heat is usually appealed to in order to confirm the
scriptural account, "she leaveth her eggs to the earth;" but
this is probably the case only with the tropical birds. We
believe that the true explanation of this passage is that some
of the eggs are left exposed around the nest for the
nourishment of the young birds. It is a general belief among
the Arabs that the ostrich is a very stupid bird; indeed they
have a proverb, "stupid as an ostrich." As is well known, the
ostrich will swallow almost any substance, iron, stones, and
even has been known to swallow "several leaden bullets
scorching hot from the mould." But in many other respects the
ostrich is not as stupid as this would indicate, and is very
hard to capture. It is the largest of all known birds, and
perhaps the swiftest of all cursorial animals. -The feathers so
much prized are the long white plumes of the wings. The best
are brought from Barbary and the west coast of Africa.
Top of Page |
Table of Contents
Othni
(lion of Jehovah), son of Shemaiah, the first-horn of
Obed-edom. (1 Chronicles 26:7) (B.C. 1013.)
Othniel
(lion of God), son of Kenaz and younger brother of Caleb.
(Joshua 15:17; Judges 1:13; 3:9; 1 Chronicles 4:13) (B.C.
1460.) The first mention of Othniel is on occasion of the
taking of Kirjath-sepher, or Debir as it was afterward called.
Caleb promised to give his daughter Achsah to whosoever should
assault and take the city. Othniel won the prize. The next
mention of him is in (Judges 3:9) where he appears as the first
judge of Israel after the death of Joshua, and the deliverer of
his countrymen from the oppression of Chushahrishathaim (Judges
3:8-9)
Top of Page |
Table of Contents
Oven
The eastern oven is of two kinds--fixed and portable. The
former is found only in towns, where regular bakers are
employed. (Hosea 7:4) The latter ia adapted to the nomad state,
it consists of a large jar made of clay, about three feet high
and widening toward the bottom, with a hole for the extraction
of the ashes. Each household possessed such an article, (Exodus
8:3) and it was only in times of extreme dearth that the same
oven sufficed for several families. (Leviticus 26:26) It was
heated with dry twigs and grass, (Matthew 6:30) and the loaves
were placed both inside and outside of it.
Top of Page |
Table of Contents
Owl
A number of species of the owl are mentioned in the Bible,
(Leviticus 11:17; 14:16; Isaiah 14:23; 34:15; Zephaniah 2:14)
and in several other places the same Hebrew word is used where
it is translated ostrich. (Job 30:29; Jeremiah 50:39) Some of
these species were common in Palestine, and, as is well known,
were often found inhabiting ruins. (Isaiah 34:11,13-15)
Top of Page |
Table of Contents
Ox
There was no animal in the rural economy of the Israelites, or
indeed in that of the ancient Orientals generally, that was
held in higher esteem than the ox and deservedly so, for the ox
was the animal upon whose patient labors depended all the
ordinary operations of farming. Oxen were used for ploughing,
(22:10; 1 Samuel 14:14) etc.; for treading out corn, (25:4;
Hosea 10:11) etc.; for draught purposes, when they were
generally yoked in pairs, (Numbers 7:3; 1 Samuel 6:7) etc.; as
beasts of burden, (1 Chronicles 12:40) their flesh was eaten,
(14:4; 1 Kings 1:9) etc.; they were used in the sacrifices;
cows supplied milk, butter, etc. (32:14; 2 Samuel 17:29; Isaiah
7:22) Connected with the importance of oxen in the rural
economy of the Jews is the strict code of laws which was
mercifully enacted by God for their protection and
preservation. The ox that threshed the corn was by no means to
be muzzled; he was to enjoy rest on the Sabbath as well as his
master. (Exodus 23:12; 5:14) The ox was seldom slaughtered.
(Leviticus 17:1-6) It seems clear from (Proverbs 15:17) and
1Kin 4:23 That cattle were sometimes stall-fed though as a
general rule it is probable that they fed in the plains or on
the hills of Palestine. The cattle that grazed at large in the
open country would no doubt often become fierce and wild, for
it is to be remembered that in primitive times the lion and
other wild beasts of prey roamed about Palestine. Hence the
force of the Psalmist's complaint of his enemies. (Psalms
22:13)
Top of Page |
Table of Contents
Ozem
(power).
+ The sixth son of Jesse, the next eldest above David. (1
Chronicles 2:15) (B.C. 1055.)
+ Son of Jerahmeel. (1 Chronicles 2:25)
Ozias
(strength from the Lord).
+ Uzzi, one of the ancestors of Ezra. 2, Esd. 2:2.
+ Uzziah, king of Judah. (Matthew 1:8,9)
Ozni
(hearing), one of the sons of Gad (Numbers 26:16) and founder
of the family of the Oznites. (Numbers 26:16)