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Smith's Bible Dictionary
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Vajezatha
(strong as the wind), one of the ten sons of Haman whom the
Jews slew in Shushan. (Esther 9:9) (B.C. 473.)
Vale, Valley
It is hardly necessary to state that these words signify a
hollow sweep of ground between two more or less parallel ridges
of high land. The structure of the greater part of the holy
land does not lend itself to the formation of valleys in our
sense of the word. The abrupt transitions of its crowded rocky
hills preclude the existence of any extended sweep of valley.
Valley is employed in the Authorized Version to render five
distinct Hebrew words.
+ 'Emek . This appears to approach more nearly to the general
sense of the English word than any other. It is connected
with several places.
+ Gai or ge . Of this there is fortunately one example which
can be identified with certainty--the deep hollow which
compasses the southwest and south of Jerusalem. This
identification establishes the ge as a deep and abrupt
ravine, with steep sides and narrow bottom.
+ Nachal . This word answers to the Arabic wady, and expresses,
as no single English word can, the bed of a stream (often
wide and shelving, and like a "valley" in character, which in
the rainy season may be nearly filled by a foaming torrent,
though for the greater part of the year dry).
+ Bik'ah . This term appears to mean rather a plain than a
valley, though so far resembling it as to be enclosed by
mountains. It is rendered by "valley" in (34:3; Joshua
11:8,17; 12:7; 2 Chronicles 35:22; Zechariah 12:11)
+ has-Shefelah . The district to which the name has-Shefelah is
applied in the Bible has no resemblance whatever to a valley,
but is a broad, swelling tract of many hundred miles in area,
which sweeps gently down from the mountains Judah to the
Mediterranean. It is rendered "the vale" in (1:7; Joshua
10:40; 1 Kings 10:27; 2 Chronicles 1:15; Jeremiah 33:13) and
"the valley" or "the valleys" in (Joshua 9:1; 11:2,16; 12:8;
15:33; Judges 1:9; Jeremiah 32:44)
Vaniah
(Jehovah is praise), one of the sons of Bani, (Ezra 10:36)
(B.C. 458.)
Vashni
(strong), the first-born of Samuel as the text now stands. (1
Chronicles 6:28) (13); but in (1 Samuel 8:2) the name of his
first-born is Joel. Most probably in the Chronicles the name of
Joel has dropped out: and Vashni is a corruption of vesheni,
and (the) second."
Vashti
(beautiful), the "queen" of Ahasuerus, who, for refusing to
show herself to the king's guests at the royal banquet, when
sent for by the king, was repudiated and deposed. (Esther 1:1)
... (B.C. 483.) Many attempts have been made to identify her
with historical personages; but it is far more probable that
she was only one of the inferior wives, dignified with the
title of queen, whose name has utterly disappeared from
history.
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Veil
With regard to the use of the veil, it is important to observe
that it was by no means so general in ancient as in modern
times. Much of the scrupulousness in respect of the use of the
veil dates from the promulgation of the Koran, which forbade
women appearing unveiled except in the presence of their
nearest relatives. In ancient times the veil was adopted only
in exceptional cases, either as an article of ornamental dress,
(Song of Solomon 4:1,3; 6:7) or by betrothed maidens in the
presence of their future husbands, especially at the time of
the wedding, (Genesis 24:65) or lastly, by women of loose
character for purposes of concealment. (Genesis 38:14) Among
the Jews of the New Testament age it appears to have been
customary for the women to cover their heads (not necessarily
their faces) when engaged in public worship.
Veil Of The Tabernacle And Temple
[[1261]Tabernacle; [1262]Temple]
Versions, Ancient, Of The Old And New Testaments
In treating of the ancient versions that have come down to us,
in whole or in part, they will be described in the alphabetical
order of the languages. AETHIOPIC VERSION.--Christianity was
introduced into AEthiopia in fourth century through the labors
of Frumentius and AEdesius of Tyre, who had been made slaves
and sent to the king. The AEthiopic version which we possess is
in the ancient dialect of Axum; hence some have ascribed it to
the age of the earliest missionaries, but it is probably of a
later date. In 1548-9 the AEthiopic New Testament was also
printed at Rome, edited by three Abyssinians. ARABIC
VERSIONS.--
+ Arabic versions of the Old Testament were made from the
Hebrew (tenth century), from the Syriac and from the LXX
+ Arabic versions of the New Testament . There are four
versions. The first, the Roman, of the Gospels only, was
printed in 1590-1. ARMENIAN VERSION.--In the year 431, Joseph
and Eznak returned from the Council of Ephesus bringing with
them a Greek copy of the Scriptures. From this a version in
Armenian was made by Isaac, the Armenian patriarch, and
Miesrob. The first printed edition of the Old and New
Testaments in Armenian appeared at Amsterdam in 1666, under
the care of a person commonly termed Oscan or Uscan, and
described as being an Armenian bishop. CHALDEE
VERSIONS.--Targum, a Chaldee word of uncertain origin, is the
general term for the Chaldee, or more accurately Aramaic,
versions of the Old Testament.
+ The Targums were originally oral, and the earliest Targum,
which is that of Onkelos on the Pentateuch, began to be
committed to writing about the second century of the
Christian era; though if did not assume its present shape
till the end of the third or the beginning of the fourth
century. So far, however, from superseding the oral Targum at
once, it was, on the contrary, strictly forbidden to read it
in public. Its language is Chaldee, closely approaching in
purity of idiom to that of Ezra and Daniel. It follows a
sober and clear though not a slavish exegesis, and keeps as
closely and minutely: to the text as is at all consistent
with its purpose, viz. to be chiefly and above all a version
for the people . Its explanations of difficult and obscure
passages bear ample witness to the competence of those who
gave it its final shape. It avoids, as far as circumstances
would allow, the legendary character with which all the later
Targums entwine the biblical word.
+ Targum on the prophets,--viz. Joshua, Judges, Samuel, Isaiah,
Jeremiah, Ezekiel, Kings, the twelve minor prophets,--called
[1263]Targum OF [1264]Jonathan BEN-UZZIEL. We shall probably
not be far wrong in placing this Targum some time, although
not long, after Onkelos, or about the middle of the fourth
century. 3 And 4. Targum of Jonathan ben-Uzziel and
Jerushalmi-Targum on the Pentateuch .--Onkelos and Jonathan
on the Pentateuch and prophets, whatever be their exact date,
place, authorship and editorship, are the oldest of existing
Targums, and belong in their present shape, to Babylon and
the Babylonian academies flourishing between the third and
fourth centuries A.D. EGYPTIAN VERSIONS.--Of these there are
three,--the Memphitic, of lower Egypt, the Coptic, of upper
Egypt, and the Thebaic, with some fragments of another. The
Thebaic was the earliest, and belongs to the third century.
GOTHIC VERSION. In the year 318 the Gothic bishop and
translator of Scripture Ulphilas, was born. He succeeded
Theophilus as bishop of the Goths in 548; through him it is
said that the Goths in general adopted Arianism. The great
work of Ulphilas was his version of the Scriptures. As an
ancient monument of the Gothic language the version of
Ulphilas possesses great interest; as a version the use of
which was once extended widely through Europe, it is a
monument of the Christianization of the Goths; and as a
version known to have been made in the fourth century, and
transmitted to us in ancient MSS., It has its value in
textual criticism. GREEK VERSIONS OF THE OLD TESTAMENT.--
+ Septuagint .--[See [1265]Septuagint]
+ Aquila .--It is a remarkable fact that in the second century
there were three versions executed of the Old Testament
Scriptures into Greek. The first of these was made by Aquila,
a native of Sinope in Pontus, who had become a proselyte to
Judaism. It was made during the reign of Hadrian, A.D.
117-138.
+ Theodotion .--The second version of which we have information
as executed in the second century is that of Theodotion. He
is stated to have been an Ephesian, and he seems to be most
generally described as an Ebionite.
+ Symmachus is stated by Eusebius and Jerome to have been an
Ebionite; Epiphanius and others, however, style him a
Samaritan. It may be that as a Samaritan he made this version
for some of that people who employed Greek, and who had
learned to receive more than the Pentateuch. [1266]Latin
Versions VERSIONS.--[[1267]Vulgate, The] [1268]Samaritan
Pentateuch VERSIONS.--[[1269]Samaritan Pentateuch
[1270]Pentateuch, The] SLAVONIC VERSION,--In A.D. 862 there
was a desire expressed or an inquiry made for Christian
teachers in Moravia, and in the following year the labors of
missionaries began among the Moravians. These missionaries
were Cyrillus and Methodius, two brothers from Thessalonica.
To Cyrillus is ascribed the invention of the Slavonian
alphabet and the commencement of the translation of the
Scriptures. He appears to have died at Rome in 868, while
Methodius continued for many years to be the bishop of the
Slavonians. He is stated to have continued his brother's
translation. SYRIAC VERSIONS.--
+ Of the Old Testament. (a) From the Hebrew. In the early times
of Syrian Christianity there was executed a version of the
Old Testament from the original Hebrew, the use of which must
have been as widely extended as was the Christian profession
among that people. It is highly improbable that any part of
the Syriac version is older than the advent of our Lord. The
Old Syriac has the peculiar value of being the first version
from the Hebrew original made for Christian use. The first
printed edition of this version was that which appeared in
the Paris Polyglot of Le Jay in 1645. (b) The Syriac version
from the Hexaplar Greek text. The only Syriac version of the
Old Testament up to the sixth century was apparently the
Peshito. The version by Paul of Tela, a Monophysite, was made
in the beginning of the seventh century; for its basis he
used the Hexaplar Greek text--that is, the LXX., with the
corrections of Origen, the asterisks, obeli, etc., and with
the references to the other Greek versions. In fact, it is
from this Syriac version that we obtain our moat accurate
acquaintance with the results of the critical labors of
Origen. It is from a MS. in the Ambrosian Library at Milan
that we possess accurate means of knowing this Syriac
version.
+ The Syriac New Testament Versions . (a) The Peshito Syriac
New Testament. It may stand as an admitted fact that a
version of the New Testament in Syriac existed in the second
century. (b) The Curetonian Syriac Gospels. Among the MSS.
brought from the Nitrian monasteries in 1842, Dr. Cureton
noticed a copy of the Gospels, differing greatly from the
common text; and this is the form of text to which the name
of Curetonian Syriac has been rightly applied. Every
criterion which proves the common Peshito not to exhibit a
text of extreme antiquity equally proves the early origin of
this.
Versions, Authorized
+ WYCLIFFE.--The New Testament was translated by Wycliffe
himself The Old Testament was undertaken by Nicholas
Deuteronomy Hereford, but was interrupted, and ends abruptly
(following so far the order of the Vulgate) in the middle of
Baruch. The version was based entirely upon the Vulgate. The
following characteristics may be noticed as distinguishing
this version: (1) The general homeliness of its style. (2)
The substitution in many cases, of English equivalents for
quasitechnical words. (3) The extreme literalness with which
in some instances, even at the cost of being unintelligible,
the Vulgate text is followed, as in (2 Corinthians 1:17-19)
+ TYNDAL.--The work of Wycliffe stands by itself. Whatever
power it exercised in preparing the way for the Reformation
of the sixteenth century, it had no perceptible influence on
later translations. With Tyndal we enter on a continuous
succession. He is the patriarch, in no remote ancestry, of
the Authorized Version. More than Cranmer or Ridley he is the
true hero of the English Reformation. "Ere many years, he
said at the age of thirty-six (A.D. 1520), he would cause "a
boy that driveth the plough" to know more of Scripture than
the great body of the clergy then knew. He prepared himself
for the work by long years of labor in Greek and Hebrew.
First the Gospels of St. Matthew and St. Mark were published
tentatively. In 1525 the whole of the New Testament was
printed in quarto at Cologne, and in small octave at Worms.
In England it was received with denunciations. Tonstal,
bishop of London, preaching at Paul's Cross, asserted that
there were at least two thousand errors in it, and ordered
all copies of it to be bought up and burnt. An act of
Parliament (35 Hen. VIII. cap. 1) forbade the use of all
copies of Tyndal's "false translation." The treatment which
it received from professed friends was hardly less annoying.
In the mean time the work went on. Editions were printed one
after another. The last appeared in 1535, just before his
death. To Tyndal belongs the honor of having given the first
example of a translation based on true principles, and the
excellence of later versions has been almost in exact
proportion as they followed his. All the exquisite grace and
simplicity which have endeared the Authorized Version to men
of the most opposite tempers and contrasted opinions is due
mainly to his clear-sighted truthfulness.
+ COVERDALE.--A complete translation of the Bible, different
from Tyndal's, bearing the name of Miles Coverdale, printed
probably at Zurich, appeared in 1535. The undertaking itself
and the choice of Coverdale as the translator were probably
due to Cromwell. He was content to make the translation at
second hand "out of the Douche (Luther's German Version) and
the Latine." Fresh editions of his Bible were published,
keeping their ground in spite of rivals, in 1537, 1539, 1550,
1553. He was called in at a still later period to assist in
the Geneva Version.
+ MATTHEW.--In the year 1537, a large folio Bible appeared as
edited and dedicated to the king by Thomas Matthew. No one of
that name appears at all prominently in the religious history
of Henry VIII., and this suggests inference that the name was
adopted to conceal the real translator. The tradition which
connects this Matthew with John Rogers, the proto-martyr of
the Marian persecution, is all but undisputed. Matthew's
Bible reproduces Tyndal's work, in the New Testament
entirely, in the Old Testament as far as 2 Chron., the rest
being taken with occasional modifications from Coverdale. A
copy was ordered, by royal proclamation, to be set up in
every church, the cost being divided between the clergy and
the parishioners. This was, therefore, the first Authorized
Version.
+ TAVERNER (1539).--The boldness of the pseudo-Matthew had
frightened the ecclesiastical world from its propriety.
Coverdale's version was, however, too inaccurate to keep its
ground. It was necessary to find another editor, and the
printers applied to Richard Taverner. But little is known of
his life. The fact that, though a layman, he had been chosen
as one of the canons of the Cardinal's College at Oxford
indicates a reputation for scholarship, and this is confirmed
by the character of his translation. In most respects this
may be described as an expurgated edition of Matthew's.
+ CRANMER.--In the same year as Taverner's, and coming from the
same press, appeared an English Bible, in a more stately
folio, with a preface containing the initials T.C., which
implied the archbishop's sanction. Cranmer's version
presented, as might he expected, many points of interest. The
prologue gave a more complete ideal of what a translation
ought to be than had as yet been seen. Words not in the
original were to be printed in a different type. It was
reprinted again and again, and was the Authorized Version of
the English Church till 1568--the interval of Mary's reign
excepted. From it, accordingly, were taken most, if not all
the portions of Scripture in the Prayer books of 1549 and
1552. The Psalms as a whole, the quotations from Scripture in
the Homilies, the sentences in the Communion Services, and
some phrases elsewhere, still preserve the remembrance of it.
+ GENEVA.--The exiles who fled to Geneva in the reign of Mary
entered on the work of translation with more vigor than ever.
The Genevan refugees-among them Whittingham, Goodman,
Pullain, Sampson and Coverdale himself--labored "for two
years or more, day and night." Their translation of the New
Testament was "diligently revised by the most approved Greek
examples." The New Testament, translated by Whittingham, was
printed in 1667 and the whole Bible in 1660. Whatever may
have been its faults, the Geneva Bible, commonly called the
Breeches Bible from its rendering of (Genesis 3:7) was
unquestionably, for sixty years, the most popular of all
versions. Not less than eighty editions, some of the whole
Bible, were printed between 1558 and 1611. It kept its ground
for some time even against the Authorized Version, and gave
way as it were, slowly and under protest. It was the version
specially adopted by the great Puritian party through the
whole reign of Elizabeth and far into that of James. As might
be expected, it was based on Tyndal's version. It presents,
in a calendar prefixed to the Bible, something like a
declaration of war against the established order of the
Church's lessons commemorating Scripture facts and the deaths
of the great reformers, but ignoring saints' days altogether
it was the first English Bible which entirely omitted the
Apocrypha. The notes were mere characteristically Swiss, not
only in their theology, but in their politics.
+ THE BISHOPS' BIBLE.--The facts just stated will account for
the wish of Archbishop Parker to bring out another version,
which might establish its claims against that of Geneva.
Great preparations were made. Eight bishops, together with
some deans and professors, brought out the fruit of their
labors in a magnificent folio (1568 and 1672). It was
avowedly based on Cranmer's but of all the English versions
it had probably the least success. It did not command the
respect of scholars, and its size and cost were far from
meeting the wants of the people.
+ RHEIMS AND DOUAY.--The successive changes in the Protestant
versions of the Scriptures were, as might be expected, matter
of triumph to the controversialists of the Latin Church. Some
saw in it an argument against any translation of Scripture
into the spoken language of the people. Others pointed
derisively to the want of unity which these changes
displayed. There were some, however, who took the line which
Sir T. More and Gardiner had taken under Henry VIII. They did
not object to the principle of an English translation. They
only charged the versions hitherto made with being false,
corrupt, heretical. To this there was the ready retort that
they had done nothing; that their bishops in the reign of
Henry had promised, but had not performed. It was felt to be
necessary that they should take some steps which might enable
them to turn the edge of this reproach. The English Catholic
refugees who were settled at Rheims undertook a new English
version. The New Testament was published at Rheims in 1582
and professed to be based on "the authentic text of the
Vulgate." Notes were added. as strongly dogmatic as those of
the Geneva Bible, and often keenly controversial. The work of
translation was completed somewhat later by the publication
of the Old Testament at Douay in 1609.
+ AUTHORIZED VERSION.--The position of the English Church in
relation to the versions in use at the commencement of the
reign of James was hardly satisfactory. The Bishops' Bible
was sanctioned by authority. That of Geneva had the strongest
hold on the affections of the people. Scholars, Hebrew
scholars in particular, found grave fault with both. Among
the demands of the Puritan representatives at the Hampton
Court Conference in 1604 was one for a new, or at least a
revised, translation. The work of organizing and
superintending the arrangements for a new translation was one
specially congenial to James, and accordingly in 1606 the
task was commenced. It was intrusted to 64 scholars. The
following were the instructions given to the translators: (1)
The Bishops' Bible was to be followed, and as little altered
as the original would permit. (2) The names of prophets and
others were to be retained, as nearly as may be as they are
vulgarly used. (3) The old ecclesiastical welds to be kept.
(4) When any word hath divers significations, that to be kept
which hath been most commonly used by the most eminent
fathers, being agreeable to the propriety of the place and
the analogy of faith. (5) The division of the chapters to be
altered either not at all or as little as possible. (6) No
marginal notes to be affixed but only for the explanation of
Hebrew and Greek words. (7) Such quotations of places to be
marginally set down as may serve for fit reference of one
Scripture to another. (8) and (9) State plan of translation.
Each company of translators is to take its own books; each
person to bring his own corrections. The company to discuss
them, and having finished their work, to send it on to
another company, and so on. (10) Provides for differences of
opinion between two companies by referring them to a general
meeting. (11) Gives power in cases of difficulty, to consult
any scholars. (12) Invites suggestions from any quarter. (13)
Names the directors of the work: Andrews, dean of
Westminster; Barlow, dean of Chester and the regius
professors of Hebrew and Greek at both universities. (14)
Names translations to be followed when they agree more with
the original than the Bishops' Bible, sc. Tyndal's,
Coverdale's, Matthew's, Whitchurch's (Cranmer's), and Geneva.
(15) Authorizes universities to appoint three or four
overseers of the work. For three years the work went on, the
separate companies comparing notes as directed. When the work
drew toward its completion, it was necessary to place it
under the care of a select few. Two from each of the three
groups were accordingly selected, and the six met in London
to superintend the publication. The final correction, and the
task of writing the arguments of the several books, was given
to Bilson, bishop of Winchester and Dr. Miles Smith, the
latter of whom also wrote the dedication and preface. The
version thus published did not at once supersede the versions
already in possession. The fact that five editions were
published in three years shows that there was a good demand.
But the Bishops' Bible probably remained in many churches,
and the popularity of the Geneva Version is shown by not less
than thirteen reprints, in whole or in part, between 1611 and
1617. It is not easy to ascertain the impression which the
Authorized Version made at the time of its appearance. Selden
says it is "the best of all translations, as giving the true
sense of the original." [For REVISED VERSION (of 1881), see
under [1271]Bible]
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Village
This word in addition to its ordinary sense, is often used,
especially in the enumeration of towns in (Joshua 13:15,19) to
imply unwalled suburbs outside the walled towns. Arab villages,
as found in Arabia, are often mere collections of stone huts,
"long, low rude hovels, roofed only with the stalks of palm
leaves," or covered for a time with tent-cloths, which are
removed when the tribe change their quarters. Others are more
solidly built, as are most of the of palestine, though in some
the dwellings are mere mud-huts.
Vine
the well-known valuable plant (vitis vinifera) very frequently
referred to in the Old and New Testaments, and cultivated from
the earliest times. The first mention of this plant occurs in
(Genesis 9:20,21) That it was abundantly cultivated in Egypt is
evident from the frequent representations on the monuments, as
well as from the scriptural allusions. (Genesis 40:9-11; Psalms
78:47) The vines of Palestine were celebrated both for
luxuriant growth and for the immense clusters of grapes which
they produced, which were sometimes carried on a staff between
two men, as in the case of the spies, (Numbers 13:23) and as
has been done in some instances in modern times. Special
mention is made in the Bible of the vines of Eshcol, (Numbers
13:24; 32:9) of Sibmah, Heshbon and Elealeh (Isaiah 16:8,9,10;
Jeremiah 48:32) and of Engedi. (Song of Solomon 1:14) From the
abundance and excellence of the vines, it may readily be
understood how frequently this plant is the subject of metaphor
in the Holy Scriptures. To dwell under the vine and tree is an
emblem of domestic happiness and peace, (1 Kings 4:25; Psalms
128:3; Micah 4:4) the rebellious people of Israel are compared
to "wild grapes," "an empty vine," "the degenerate plant of a
strange vine," etc. (Isaiah 6:2,4; Jeremiah 2:21; Hosea 10:1)
It is a vine which our Lord selects to show the spiritual union
which subsists between himself and his members. (John 15:1-6)
The ancient Hebrews probably allowed the vine to go trailing on
the ground or upon supports. This latter mode of cultivation
appears to be alluded to by Ezekiel. (Ezekiel 19:11,12) The
vintage, which formerly was a season of general festivity,
began in September. The towns were deserted; the people lived
among the vineyards in the lodges and tents. Comp. (Judges
8:27; Isaiah 16:10; Jeremiah 25:30) The grapes were gathered
with shouts of joy by the "grape gatherers," (Jeremiah 25:30)
and put into baskets. See (Jeremiah 6:9) They were then carried
on the head and shoulders, or slung upon a yoke, to the
"wine-press." Those intended for eating were perhaps put into
flat open baskets of wickerwork, as was the custom in Egypt. In
Palestine, at present, the finest grapes, says Dr. Robinson,
are dried as raisins, and the juice of the remainder, after
having been trodden and pressed, "is boiled down to a sirup,
which, under the name of dibs, is much used by all classes,
wherever vineyards are found, as a condiment with their food."
The vineyard, which was generally on a hill, (Isaiah 5:1;
Jeremiah 31:5; Amos 9:13) was surrounded by a wall or hedge in
order to keep out the wild boars, (Psalms 80:13) jackals and
foxes. (Numbers 22:24; Nehemiah 4:3; Song of Solomon 2:15;
Ezekiel 13:4,5; Matthew 21:33) Within the vineyard was one or
more towers of stone in which the vine-dressers lived. (Isaiah
1:8; 5:2; Matthew 21:33) The vat, which was dug, (Matthew
21:33) or hewn out of the rocky soil, and the press, were part
of the vineyard furniture. (Isaiah 5:2)
Vine Of Sodom
occurs only in (32:32) It is generally supposed that this
passage alludes to the celebrated apples of Sodom, of which
Josephus speaks, "which indeed resemble edible fruit in color,
but, on being plucked by the hand, are dissolved into smoke and
ashes." It has been variously identified. Dr. Robinson
pronounced in favor of the 'osher fruit, the Asclepias
(Calotropis) procera of botanists. He says, "The fruit greatly
resembles externally a large smooth apple or orange, hanging in
clusters of three or four together, and when ripe is of a
yellow color. It is now fair and delicious to the eye and soft
to the touch but, on being pressed or struck, it explodes with
a puff: like a bladder or puff-hall, leaving in the hand only
the shreds of the thin rind and a few fibres. It is indeed
filled chiefly with air, which gives it the round form." Dr.
Hooker writes," The vine of Sodom always thought might refer to
Cucumis calocynthis, which is bitter end powders inside; the
term vine would scarcely be given to any but a trailing or
other plant of the habit of a vine." His remark that the term
vine must refer to some plant of the habit of a vine is
conclusive against the claims of all the plants hitherto
identified with the vine of Sodom.
Vinegar
The Hebrew word translated "vinegar" was applied to a beverage
consisting generally of wine or strong drink turned sour, but
sometimes artificially made by an admixture of barley and wine,
and thus liable to fermentation. It was acid even to a proverb,
(Proverbs 10:26) and by itself formed an unpleasant draught,
(Psalms 49:21) but was used by laborers. (Ruth 2:14) Similar
was the acetum of the Romans--a thin, sour wine, consumed by
soldiers. This was the beverage of which the Saviour partook in
his dying moments. (Matthew 27:48; Mark 15:36; John 19:29,30)
Vineyards, Plain Of The
This place, mentioned only in (Judges 11:33) lay east of the
Jordan, beyond Aroer.
Viol
[[1272]Psaltery]
Viper
[[1273]Serpent]
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Vophsi
(rich), father of Nahbi, the Naphtalite spy. (Numbers 13:14)
(B.C. before 1490.)
Vows
A vow is a solemn promise made to God to perform or to abstain
from performing a certain thing. The earliest mention of a vow
is that of Jacob. (Genesis 28:18-22; 31:13) Vows in general are
also mentioned in the book of Job, (Job 22:27) The law
therefore did not introduce, but regulated the practice of,
vows. Three sorts are mentioned: 1, Vows of devotion; 2, Vows
of abstinence; 3, Vows of destruction.
+ As to vows of devotion, the following rules are laid down: A
man might devote to sacred uses possessions or persons, but
not the first-born of either man or beast, which was devoted
already. (Leviticus 27:28) (a) If he vowed land, he might
either redeem it or not Levi 25,27. (b) Animals fit for
sacrifice if devoted, were not to be redeemed or changed,
(Leviticus 27:9; 10:33) persons devoted stood thus: devote
either himself, his child (not the first-born) or his slave.
If no redemption took place, the devoted person became a
slave of the sanctuary: see the case of Absalom. (2 Samuel
15:8) Otherwise he might be redeemed at a valuation according
to age and sex, on the scale given in (Leviticus 27:1-7)
Among general regulations affecting vows the following may be
mentioned: (1) Vows were entirely voluntary but once made
were regarded as compulsory. (Numbers 30:2; 23:21;
Ecclesiastes 5:4) (2) If persons In a dependent condition
made vows as (a) an unmarried daughter living in her father's
house, or (b) a wife, even if she afterward became a widow
the vow, if (a) in the first case her father, or (b) in the
second her husband, heard and disallowed it, was void; but,if
they heard without disallowance, it was to remain good.
(Numbers 30:3-18) (3) Votive offerings arising from the
produce of any impure traffic were wholly forbidden. (23:18)
+ For vows of abstinence, see [1274]Corban.
+ For vows of extermination [1275]Anathema and (Ezra 10:8;
Micah 4:13) It seems that the practice of shaving the head at
the expiration of a votive period was not limited to the
Nazaritic vow. (Acts 18:18; 21:24)
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Vulgate, The
the Latin version of the Bible. The influence which it
exercised upon western Christianity is scarcely less than that
of the LXX. upon the Greek churches. Both the Greek and the
latin Vulgate have been long neglected; yet the Vulgate should
have a very deep interest for all the western churches, many
centuries it was the only Bible generally used; and, directly
or indirectly is the real parent of all the vernacular versions
of western Europe. The Gothic version of Ulphilas alone is
independent of it. The name is equivalent to Vulgata editio
(the current text of Holy Scripture. This translation was made
by Jerome-Eusebius Hieronymus--who way born in 329 A.D. at
Stridon in Dalmatia, and died at Bethlehem in 420 A.D. This
great scholar probably alone for 1500 years possessed the
qualifications necessary for producing an original version of
the Scriptures for the use of the Latin churches. Going to
Rome, he was requested by Pope Damascus, A.D. 383, to make a
revision of the old Latin version of the New Testament, whose
history is lost in obscurity. In middle life Jerome began the
study of the Hebrew, and made a new version of the Old
Testament from the original Hebrew which was completed A.D.
404. The critical labors of Jerome were received with a loud
outcry of reproach. He was accused of disturbing the repose of
the Church and shaking the foundations of faith. But clamor
based upon ignorance soon dies away; and the New translation
gradually came into use equally with the Old, and at length
supplanted it. The vast power which the Vulgate has had in
determining the theological terms of western Christendom can
hardly be overrated. By far the greater part of the current
doctrinal terminology is based on the Vulgate. Predestination,
justification, supererogation (supererogo), sanctification,
salvation, mediation, regeneration, revelation, visitation
(met.) propitiation, first appear in the Old Vulgate. Grace,
redemption, election, reconciliation, satisfaction,
inspiration, scripture, were devoted there to a new and holy
use. Sacrament and communion are from the same source; and
though baptism is Greek, it comes to us from the Latin. It
would be easy to extend the list by the addition of orders,
penance, congregation, priest ; but it can be seen from the
forms already brought forward that the Vulgate has brought
forward that the Vulgate has left its mark both upon our
language and upon our thoughts. It was the version which alone
they knew who handed down to the reformers the rich stores of
medieval wisdom; the version with which the greatest of the
reformers were most familiar, and from which they had drawn
their earliest knowledge of divine truth.
Vulture
The rendering in the Authorized Version of the Hebrew daah,
dayyah, and also in (Job 28:7) of ayyah . There seems no doubt
that the Authorized Versions translation is incorrect, and that
the original words refer to some of the smaller species of
raptorial birds, as kites or buzzards. [[1276]Kite] But the
Hebrew word nesher, invariably rendered "eagle" in the
Authorized Version, is probably the vulture. [[1277]Eagle]