is murdered by the usurper Trypho, | or mould. That which is formed to who contests the kingdom till B.c. 140.] correspond with it is an antitype. 12. Demetrius Nicator, son of De- See TYPE. metrius Soter, reigns B.C. 146—141, when he was captured by the Parthians. 13. Antiochus Sidetes, his brother, B.C. 141-128. Kings of the same family reigned in Antioch until Pompey reduced Syria to the form of a Roman province, B.C. 63. ANTIPAS. 1. Herod-Antipas, the son of Herod the Great and Cleopatra of Jerusalem. His father, by his first will, appointed him his successor, but afterwards changing his purpose, named his son Archelaus king of Judæa, and gave to Antipas the title of tetrarch of Galilee and Peræa. When Archelaus went to Rome to persuade the emperor to confirm his father's will, Antipas followed. The emperor granted to Archelaus onehalf of what had been assigned him by his father's will, with the quality of ethnarch, and promised him the title of king when he had shown himself deserving of it by his virtues. Antipas had Galilee and Peræa assigned to him; and Philip, Herod's other son, Batanæa, Trachonitis, and some other places. Antipas married the daughter of Aretas, king of Arabia, whom he divorced A.D. 30, in order to marry Herodias, his brother Philip's wife. John the Baptist, for denouncing this incest, was committed to prison by Antipas, and afterwards beheaded by desire of Salome, the daughter of Herodias. Herod was defeated in a war with Aretas, and in company with Herodias fled to Lyons, and died there in banishment. 2. Antipas was a faithful martyr, mentioned Rev. ii. 13. He is said to have been one of our Saviour's first disciples, and to have suffered at Pergamos. ANTIPATRIS. A city built by Herod the Great, and so called in honour of his father Antipater. It was erected on the site of CapharSaba. It was situated in a wellwatered spot, in the way from Jerusalem to Cæsarea, about seventeen miles from Joppa. St. Paul was brought to this place on his way to Cæsarea. Acts xxiii. 31. An Arabian village now occupies the site, called Kefr Saba. ANTITYPE. A type is a model, ANTONIA. A fortress in Jerusalem, on the north side of the area of the temple, frequently mentioned by Josephus, in his account of the later war of the Jews. It was first built by the Maccabees, and subsequently rebuilt, and with greater splendour and strength, by Herod, and called Antonia, after Marc Antony. The reference in Acts xxi. 34, 37 is to this tower. It is called the castle. Paul was conveyed into it from the temple by the soldiers, and from the stairs he addressed the people collected in the court below. APE. An animal which bears a rude resemblance to the human form. The tribe is generally distinguished as monkeys, with long tails; apes, with short tails; and baboons, without tails. They were among the articles of merchandise imported by Solomon from Ophir. The ape was an object of worship in Egypt, and is so now in many parts of India. A magnificent temple is described by one traveller in India, dedicated to the monkey, with a portico for receiving victims, supported by seven hundred columns. The creatures referred to in Lev. xvii. 7, SEIRIM, or hairy ones, are supposed to be satyrs or apes. In Isai. xiii. 21, SEIRIM is rendered by Coverdale, apes. APELLES. A Christian at Rome, whom Paul salutes, and describes as 'approved in Christ." By some he is supposed to have been the same as Apollos. Rom. xvi. 10. APHARSACHITES. Supposed to have been colonists from Chaldea, Persia, and Media, who settled in Samaria, in the place of the Israelites who had been removed beyond the Euphrates. Ezra iv. 9; v. 6. APHEK, strength, citadel. 1. A city in the tribe of Asher. Josh. xiii. 4. A village called Afka is still found in Lebanon, situated in a valley, and possibly marks the site. 2. A town near which Benhadad was defeated by the Israelites. 1 Kings xx. 26. This is situated to the east of the Sea of Galilee, called also Aphakah. 3. A city in the tribe of Issachar, not far from Jezreel in the vicinity of which Saul and Jonathan fell in battle. 1 Sam. xxix. 1. 4. A city of Judah. Josh. xv. 53; 1 Sam. iv. I. APOCRYPHA. From άπокρúπтw, to hide, or conceal. Books not admitted into the sacred canon, being either spurious, or not acknowledged to be divine. The council of Trent has given a catalogue of the books of the Old Testament, among which are included Tobias, Judith, Wisdom, Ecclesiasticus, Baruch, and two books of the Maccabees. Besides, they included, under the name of Esther and Daniel, certain additional chapters which are not found in the Hebrew copies. The book of Esther is made to consist of sixteen chapters; and prefixed to the book of Daniel is the History of Susanna; the Song of the Three Children is inserted in the third chapter; and the History of Bel and the Dragon is added at the end of the book. Other books found in the Greek or Latin Bibles they rejected as apocryphal; as the third and fourth book of Esdras, the third book of the Maccabees, the hundred and fifty-first Psalm, the Appendix to Job, and the Preface to the Lamentations. Both these classes of books all denominations of Protestants consider apocryphal, and reject, for the following reasons:-1. They are not found in the Hebrew Bible. 2. They have never been received into the canon by the Jews. Philo and the Jewish rabbis reject them. 3. The New Testament is silent respecting them. They are never quoted by Christ or his apostles. 4. They were not acknowledged by the Christian fathers, but expressly declared to be apocryphal. 5. From internal evidence it may be proved that they contain falsehoods, and abound in silly and absurd stories. Some of them are important for the historical information which they contain; others are replete with sacred, moral, and prudential maxims, useful to aid in the regulation of life and manners; and others contain illustrations of practices obtaining in early times. There is also a considerable number of spurious works pretending to belong to the New Testament: forty of them are Gospels, and a considerable number Acts and Epistles. APOLLOS. A Jew of Alexandria, who came to Ephesus A.D. 54, during the absence of Paul. He is described as a learned or eloquent man, well versed in the Scriptures and the Jewish religion. Acts xviii. 24. As one of John's disciples, he had only been instructed in the elements of the Christian faith: he was, however, more fully and particularly taught the doctrines of the Gospel by Aquila and Priscilla, who had themselves enjoyed the advantage of the company and instruction of Paul at Corinth. At Ephesus he began to speak boldly in the synagogue, and demonstrated by the Scriptures that Jesus was the Christ. Subsequently he went into Achaia, and was eminently successful. At Corinth he was useful in watering what St. Paul had planted. 1 Cor. iii. 6. His immediate disciples became so much attached to him, as well nigh to have produced a schism in the church, some saying, "I am of Paul," others, "I am of Apollos," and others, "I am of Cephas." Some peculiarities in style, illustration, or delivery may have occasioned these differences. The rebuke of the apostle is directed against these partíalities, in which the power of the Holy Spirit seems to have been disregarded or overlooked. 1 Cor. i. 12. This division in the church at Corinth does not appear to have had any influence on these two eminent men personally. It seems that Apollos had left Corinth in consequence of these dissensions with his name had been associated, and though urged with generous confidence by Paul to return, declined to do so. 1 Cor. xvi. 12. He is afterwards recommended by Paul to Titus, (chap. iii. 13,) since he designed to visit Crete, where Titus then was. It is the opinion of Jerome that he remained in Crete till, through the influence of Paul's letter, the divisions at Corinth had been healed; and that then he returned to that city, of which he afterwards became bishop. APOLLYON. See ABADDON. APOSTLE. From ἀποστέλλω, to send forth. This term is used in the New Testament as a descriptive appellation of a small class of men to whom Jews were in the habit of applying the Hebrew SHOLETH, from to send, to the person who presided over the synagogue, and directed all its officers and affairs. The church is the house of God, over which, during the Jewish economy, Moses was placed; but under the Christian economy, Jesus Christ. The import of the term in this application is "divinely - commissioned superintendent," the sent of God. APPEAL. The right of appeal to superior tribunals has always been considered as an essential concomitant of an inferior court. The Valerian, Porcian, and Sempronian law secured this privilege to Roman citizens. They could not be capitally convicted but by the suffrages of the people; and in whatever provinces they happened to reside, if the governor showed a disposition to condemn them to death, to scourge them, or to deprive them of property, they had liberty to appeal from his jurisdiction to the people. The law continued in force under the emperors. The case of Paul was this. He appeals from the tribunal of the Roman procurator Festus to that of the emperor. He was consequently sent as a prisoner to Rome. Acts xxv. 10, 11. Such an appeal having been once lodged, the governor had nothing more to do with the case: he could not even dismiss it, though he might deem it frivolous. Accordingly, when Paul was heard before Festus and Agrippa, in order to obtain materials for the report to the emperor, it was admitted that the apostle might have been set at liberty had he not appealed. Acts xxvi. 32. Christ entrusted the organization of his church, and the dissemination of his religion to the ends of the earth. At an early part of his ministry, "he ordained twelve, that they should be with him." These he called apostles. Their names were, Simon Peter; Andrew; James and John, sons of Zebedee; Philip; Bartholomew; Thomas; Matthew; James and Lebbæus, who is also called Judas or Jude, sons of Alphæus; Simon the Canaanite; and Judas Iscariot. The charge of Christ is recorded Matt. x. 5-42. The circumstances of their history will be found under their respective names. The principal features of this highest office were: 1. That they should all have seen the Lord, and should have been eye and ear witnesses of what they testified. John xv. 27; Acts i. 21, 22. Paul says, "Have I not seen the Lord?" 1 Cor. ix. 1. 2. They must have been immediately chosen or called of Christ himself. Luke vi. 13; Gal. i. 1. 3. They must have been gifted with infallible inspiration. John xvi. 13. They had not only to explain the infallible meaning of the Old Testament, but also to give forth the New Testament, which was to be the unalterable standard of faith and practice in all succeeding generations. 1 Pet. i. 25; 1 John iv. 6. 4. They had the power of working miracles; such as speaking with divers tongues, curing the lame, healing the sick, &c., and conferring these gifts upon others. 1 Cor. xii. 8-11; 2 Cor. xii. 12. Presuming that this is a correct description of the office, the apostles could have no successors. Their qualifications were supernatural, and their teaching remains in the infallible record of the New Testament for the instruction and guidance of the church in all ages. They are the authoritative teachers of Christianity. The appellation is used in an inferior sense to signify a companion of an apostle, as Barnabas. Acts xiv. 4. It is also applied to those who did some public service in the churches. 2 Cor. viii. 23; Phil. ii. 25. The word "apostle" occurs once as a descriptive designation of Jesus Christ. Heb. iii. 1. Here the term is singu-apple-tree in Solomon's Song, ii. 3, larly beautiful and appropriate. The and also several times in the prophecy APPII-FORUM. A market-town in Italy, about forty-three miles from Rome, and on the great road from Rome to Brundusium, constructed by Appius Claudius. Its name is derived from these two circumstances: it had a forum, or market, to which merchants resorted, and was on the Appian way. Several Christians, apprised of Paul's approach to Rome, came out thus far to meet him. Acts xxviii. 15. The place is now called Piperno, and is on the Naples road. APPLE-TREE. The word rendered of Joel, is understood by the generality of expositors to be the citron. The apple is very rare in the East, and destitute both of fragrance and beauty. It does not at all accord with the descriptions of the sacred writers. Citron-trees are very large and beautiful, bearing fruit of an exquisite smell, and affording a delightful shade, and correspond with all that is said in Solomon's Song. 66 Apples of gold in pictures of silver." Prov. xxv. 11. This may refer to the mode of serving up the fruit of the citron-tree in silver baskets, wrought with open or net work, or in salvers exquisitely chased. The meaning is, that the words of the wise suitably expressed, are the most acceptable gift in the fairest conveyance. The tributes of the first ripe fruits were carried to the temple in silver baskets. 1. ARABIA FELIX: Happy Arabia. This name is derived from the richness and variety of the natural productions of this part of the country, compared with the other two divisions. It included the greater part of the country. It abounded in gold, spices, and perfumes. Mecca and Medina are the two sacred cities of the Mohammedans. 2. ARABIA DESERTA: The Desert. This lies north of Arabia Felix, and is bounded on the northeast by the Euphrates, on the northwest by Syria, and on the west by Palestine and Arabia Petræa. It is a continuous, interminable steppe of sand, occasionally intersected by hills. Sand and salt are the chief elements of the soil; and where there is any appearance of vegetation, it yields stunted and thorny shrubs, or saline plants. It was the country of the Ishmaelites, and is inhabited by the modern Bedouins. 3. ARABIA PETREA: The Rocky. It derived its name from Petra, its chief town; but the epithet is appropriate on account of the rocky mountains and stony plains which compose its surface. It embraces all the north-western part of the country. It is bounded on the AQUILA. A Jew, born at Pontus, in Asia Minor, and by occupation a tent-maker. In consequence of an edict issued by the emperor Claudius, all Jews were banished from Rome: he and his wife Priscilla consequently settled at Corinth, and were dwelling there at the time of St. Paul's first visit to that city. Acts xviii. 1. Paul joined them, being hospitably enter-east by the Desert and Arabia Felix, tained at their house. They were zealous Christians, and exposed themselves to imminent danger on the apostle's account. Rom. xvi. 3, 4. AR. Also called RABBATH-MOAB. It is about seventeen miles east of the Dead Sea, and south of the Arnon. Its present name is El-Rabba. It has been visited and described by modern travellers. Numb. xxi. 28. ARABIA. The meaning of the word is probably desert, or a wide plain. It is an extensive country, bounded on the west by the Isthmus of Suez and the Red Sea, on the south by the Indian Ocean, on the east by the Euphrates and the Persian Gulf; on the north it spreads out into deserts, and has not been accurately defined. It measures from north to south about one thousand five hundred miles, and from east to west about one thousand two hundred. It was first divided by Ptolemy into three parts, indicative of the face of the soil and the general character. Horeb on the north by Palestine and the persecution. Here was the display of all those marvellous scenes of mercy and power which followed the Israelites for forty years. Around these wastes the glory of the Lord, the pillar of the divine presence, was seen to hover, giving unerring direction to his people; and in these wilds the food of heaven fell to supply their wants. Arabia was originally peopled by the posterity of Cush, Ham's eldest son; by Shemites, including the descendants of Joktan, the Hagarenes or Ishmaelites, the Keturahites, and the Edomites; by Nahorites, the descendants of Nahor, Abraham's brother; by Lotites, including Moabites and Ammonites. In addition, the Bible mentions other tribes who resided within the boundaries of Arabia. In process of time these tribes became intermingled, as the result of war, or marriage, or political revolutions, and, thus amalgamated, became known by the name "Arabs." In appearance, habits, and modes of life, they are still what they were in the time of the Jewish people. They dwell in tents; the females live in seclusion; they retain their old forms of salutation and welcome; they show great hospitality; many live by robbery, and rejoice in the swiftness of their horses, as in the times of the Hebrew prophets. The close affinity of the Arabic language with the Hebrew, renders great assistance to the philologist in the interpretation of Scripture. The freshest and most beautiful illustrations of Scripture usages are brought from Arabia. ARAD. An ancient city in the southernmost border of Palestine, whose inhabitants drove back the Israelites when they attempted to penetrate into Canaan. They were eventually subdued by Joshua. Josh. xii. 14; x. 41. ARAM, high lands. A tract of country lying between Phoenicia on the west, Palestine on the south, Arabia Deserta and the Tigris on the east, and the mountain-range of Taurus on the north. It seems to have corresponded to the Syria and Mesopotamia of the Greeks and Romans. This word is frequently found connected with others, and then means Syria. ARAM-NAHARIM, Syria of the two rivers, corresponding in meaning with Mesopotamia, lying between the rivers Euphrates and Tigris: ARAM-MAACHAH, Syria of Maachah: PADAN-ARAM, the plain of Syria. Aram is also the name of the fifth son of Shem. Gen. x. 22. He was the father of the Syrians, or Arameans. ARARAT, cursed. A district of rat. In the north-east part of this country is a range of mountains, on one of which it is supposed the ark rested. The mountain known to Europeans by this name, consists of country lying near the centre of the kingdom of Armenia. The word translated (2 Kings xix. 37) "the land of Armenia," is literally Ara |