There are different Hebrew words rendered as “Libya.” Classical writers used “Libyan” to refer to any African except an Egyptian. In the Bible, Libya is sometimes referred to as “Put” (KJV: “Phut”) (Gen. 10:6; Ezek. 27:10). Libyans served in the army of Egypt and Ethiopia (2 Chron. 12:3; 16:8; Nah. 3:9). Ezekiel prophesied that Libya (KJV: “Chub”) and other nations would be ruined (Ezek. 30:3–5). One of its cities was Cyrene, home of Simon who was forced to carry the cross of Christ (Matt. 27:32; Mark 15:21; Luke 23:26). Libyans were present at Peter’s sermon on the day of Pentecost (Acts 2:10).

There are different Hebrew words rendered as “Libya.” Classical writers used “Libyan” to refer to any African except an Egyptian. In the Bible, Libya is sometimes referred to as “Put” (KJV: “Phut”) (Gen. 10:6; Ezek. 27:10). Libyans served in the army of Egypt and Ethiopia (2 Chron. 12:3; 16:8; Nah. 3:9). Ezekiel prophesied that Libya (KJV: “Chub”) and other nations would be ruined (Ezek. 30:3–5). One of its cities was Cyrene, home of Simon who was forced to carry the cross of Christ (Matt. 27:32; Mark 15:21; Luke 23:26). Libyans were present at Peter’s sermon on the day of Pentecost (Acts 2:10).

Life is a complex, multifaceted concept in the Bible. Various Hebrew and Greek terms convey the idea of life. Life is described in both a natural and a theological sense.

Life in the Natural Sense

In its natural sense, “life” may convey the following: (1) the vital principle of animals and humans, (2) the length of time that one has life, (3) the complete plot and cast of characters of an individual’s lifetime, or (4) the means for maintaining life.

First, life is the vital principle of animals and humans. This use of the term is its popular sense. It refers to the quality of having an animate existence or the state of being animate. Therefore, it is expressed in terms of ability or power; one who has life has the power to act. On the other hand, “death” is its antonym; one who is dead no longer acts. In the Bible, life in this sense applies to both animals and humans; however, the quality of life differs because humans are made in the image of God (Gen. 1:26; 5:1; 9:6). Life is manifested in the breath of life, so that one who no longer has the breath of life no longer has life (Gen. 2:7; 6:17; Job 12:10; 27:3; Rev. 11:11). At the same time, life is seated in the blood. For this reason, blood should not be consumed but should instead be poured out and buried (Gen. 9:3–5; Lev. 17:10–16; Deut. 12:23–25). Although life may cease because of physical causes (whether disease, murder, accident, etc.), God is ultimately the Lord of life. He gives life through his breath of life (Gen. 2:7; Ezek. 37:4–14); he sustains life through his spirit (Ps. 104:29–30; cf. Gen. 6:3; 1 Cor. 15:45); he delivers from death (Gen. 5:24; Ps. 30:3; 1 Cor. 15); he gives life and puts to death (Deut. 32:39; 1 Sam. 2:6). Life, therefore, is first and foremost a gift from God.

In a discussion of life as the vital principle, it is important to address the question of the afterlife. The Bible affirms the significance of both the material and the immaterial components of a human being. The body is not merely a shell in which the true person is housed. Death is not the soul’s escape from the body’s prison, as evidenced by the resurrection of the dead (Ezek. 37:1–14; Dan. 12:2; Luke 14:14; 1 Cor. 15). Human beings are not created to live a disembodied existence ultimately. The fate for those who experience eternal life is the resurrection of the body made from an incorruptible source (1 Cor. 15, esp. vv. 42–50). For others, their fate lies in eternal death (Matt. 25:46; Rev. 20:6–15; 21:8).

Second, in both Testaments, “life” may also refer to the duration of animate existence—one’s lifetime. The duration of one’s life in this sense begins at birth and ends at death (Gen. 23:1; 25:7; 47:9, 28; Luke 16:25; Heb. 2:15). This period of time is brief (Ps. 90:10; James 4:14). The Bible describes two ways that one’s lifetime may be extended: first, God gives additional time to a person’s life (2 Kings 20:6; Ps. 61:6; Isa. 38:5); second, one gains longer life by living wisely and honoring God (Prov. 3:2; 4:10; 9:11; 10:27).

Third, sometimes “life” refers to the complete plot and cast of characters of an individual’s lifetime. In other words, “life” may refer to all a person’s activities and relationships (1 Sam. 18:18 KJV; Job 10:1; Luke 12:15; James 4:14).

Fourth, “life” rarely may refer to the means of livelihood (Deut. 24:6; Prov. 27:27; Matt. 6:25; Luke 12:22–23). These passages highlight two aspects of life in this sense: (1) people are responsible to guard life; (2) God gives this life because of his great concern, which exceeds his care for the birds and flowers.

Life as a Theological Concept

Beyond its natural sense, life is developed as a theological concept throughout the Bible.

Old Testament. The first chapters of Genesis set the stage for a rich theological understanding of life. First, God creates all things and prepares them for his purposes. He is the creator of life, and life is a gift from his hand. The pinnacle of his creative activity is the creation of humankind. God blesses the man (Adam) and the woman (Eve) whom he creates. God prepares a special place, a garden, for them, so that they may be able to live in perfect communion with him, under his blessing. At the center of the garden lies the tree of life. The tree of life demonstrates that the garden is both the sphere of God’s provision and the symbol of life itself. At the same time, God commands the man not to eat of the tree of the knowledge of good and evil, “for when you eat from it you will certainly die” (Gen. 2:17).

At this point, life and death take center stage. What follows in the narrative (Gen. 3) is a presentation of the meaning of life and death as theological concepts. Adam and Eve disobey the divine commandment. As a result, they die. However, their death is not death in the natural sense. Instead, when they disobey God’s commandment, there are three results: (1) a curse is pronounced, (2) they are exiled from the garden away from God, and (3) they are prevented from eating from the tree of life (3:14–24). Death in this case is not ceasing to breathe and move but is curse and exile; in other words, to die is to be removed from the place of God’s presence and blessing and be placed under a curse. Life, then, is the opposite: to live is to be settled in the place of God’s presence and blessing.

It is also important to recognize in this narrative that obedience to God’s commandment leads to life, but disobedience to his commandment leads to death. This principle is picked up throughout the Bible. Its clearest expression is found in Lev. 18:5: “Keep my decrees and laws, for the person who obeys them will live by them.”

This narrative also draws an important connection taken up in other parts of the Bible, especially Proverbs: the connection between life and wisdom. In the garden there are two trees at the center: the tree of life and the tree of the knowledge of good and evil. Although there is some question concerning what is precisely meant by the knowledge of good and evil, it is likely that wisdom is in view. Two pieces of evidence support this conclusion: (1) knowledge and wisdom as well as good and evil are central concerns for the book of Proverbs; (2) the narrative associates the tree with wisdom. When Eve considers eating from the tree, she notices that it is like the other trees in that it has a pleasant appearance and is good for food (Gen. 2:9), but it is also distinct from the other trees because it is desirable for making one wise (3:6). By eating the fruit, she and Adam attempt to gain wisdom contrary to God’s command. As a result, this type of wisdom leads to death. However, true wisdom has the opposite effect. It leads to life, being a tree of life itself (esp. Prov. 3:18; also 3:1–2; 4:10–23; 6:23).

Although these themes—life, blessing, obedience, and wisdom—are found in various places throughout the Bible, they come together most explicitly in Deuteronomy. There devotion and obedience to God are viewed as the means of attaining wisdom and understanding (Deut. 4:5–9). Following God leads to living in the land that God had promised and enjoying his blessings there (28:1–14); however, forsaking God leads to all kinds of curses and ultimately to utter defeat and exile from the land (28:15–68). The choice to follow God and obey him or to forsake God and disobey him results in either life or death, good or bad, blessing or curse (30:15–20).

Life as a theological concept therefore has the following characteristics: being in the presence of God rather than exile, and experiencing his blessings rather than his curses. Such life may be attained through devotion and obedience to God and through the wisdom that comes from God.

New Testament. This concept of life forms the background for that of the NT as well. The NT often speaks of eternal life, especially in the writings of John. Eternal life is being in fellowship with God the Father and Jesus Christ (John 17:3). One may experience eternal life before natural death and beyond it into the eternal future (John 3:36; 5:24; 6:54; 10:28). At the same time, eternal life may refer more narrowly only to the time of perfect fellowship with God that lies beyond natural life (Matt. 25:46; Mark 10:30; Rom. 2:7). Because life consists of being in fellowship with God and living in his blessings, John can state that the one who believes in Jesus “has eternal life and will not be judged but has crossed over from death to life” (John 5:24). In other words, the person who believes in Jesus has been transferred from God’s curse to his blessing, from death to life. Furthermore, Jesus declares that he is life, and that those who believe in him will live and not die; that is, they will never be removed from his presence and blessing (John 11:25–26).

The typical length of time that a person can be expected to live. Genesis claims remarkably long life spans for the generations immediately after the fall, with the longest life attributed to Methuselah—969 years, essentially a millennium (Gen. 5:27). However, the Bible assumes a general life span of 70 years, and in special cases 80 (Ps. 90:10). Isaiah describes the span as a “king’s life” (Isa. 23:15). Determining the average life span of the typical Israelite is difficult because of a dearth of evidence. However, archaeology suggests that many first-century people did not live past their fortieth birthday. In Rome, sepulchral inscriptions (which are biased in favor of the upper classes) suggest that the median age of death was about 34 years for wives and 46 years for husbands. Children were especially vulnerable to disease, hunger, and violence. About one-third of Roman children died before the age of ten.

When one or more of a person’s vital bodily systems fails to function without the aid of medical technology, physicians and family members must sometimes make the painful decision to either continue or end life support. Some people decide for themselves in advance and record their wishes in a living will.

This raises important ethical questions. When is a person dead? To what extent and with what measures should life be preserved? Does quality of life matter? More specifically, should “life” or “personhood” be defined by the ability to choose? By consciousness? By neocortical function?

In light of these dilemmas, the mind-body relationship deserves particular Christian reflection. Somehow, mind and body form an organic, unified creature made in God’s image. Human life is therefore of highest value in creation (Gen. 1:26; 9:6). Also worth consideration is the physical, bodily nature of the resurrection (1 Cor. 15). Scripture’s high regard for the body seems to call into question ethical paradigms that downplay the desirability of preserving it. In any case, the beginning and the end point for someone faced with difficult medical choices is the apostle’s exhortation to act in faith, hope, and love (1 Cor. 13:13).

Scientifically, light may be described as electromagnetic radiation, exhibiting qualities of both waves and particles, traveling 186,282 miles per second from a light source, such as the sun or a lightbulb. In contrast, ancient Mediterranean thought presupposes that light, a kind of fire and fundamental constituent of matter, emanates from the human eye like a beam; and for some, the intensity of its radiance and luminosity depends upon the morality and direction of the seer’s heart. Even today, many Europeans are fearful of the “evil eye,” when a person is able to curse other human beings by merely looking at them. Jesus refers to the evil eye as emanating from an evil heart (Mark 7:22 [NIV: “envy”]; see also Gal. 3:1). Contemporary experiences of this seemingly counterintuitive reversal of empirical reality are the common perception of being watched from behind (turning and seeing that, in fact, this was the case), the luminous screen of the imagination, dreams after closing one’s eyes, and expressions such as Shakespeare’s “death-darting eye.”

Jesus appropriates this popular assumption for the sake of his point: “The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light” (Matt. 6:22). Another way of translating the verse is “If the eye is focused, your whole body will be enlightened.” In the larger context, Jesus is exhorting disciples to turn their eyes from Mammon (wealth as an idol) to God’s throne, where their real treasure is (Matt. 6:19–24). He claims that only those with pure hearts will see God (Matt. 5:8). Paul speaks of the “eyes of your heart” (Eph. 1:18), which are opened by the Holy Spirit—a phenomenon that he experienced on the way to Damascus, which, ironically, led to the temporary blindness of his eyes to see Christ, who was at the right hand of the Father in heaven (Acts 9:1–19; cf. 2 Cor. 3:7–18). The Bible does not require that light be limited to either the scientifically objective or the experientially subjective perspective; it appropriates the phenomenon to elucidate a deeper reality to creation and God, the possibility of seeing the light beyond light.

God begins his creation with light, which precedes the creation of sun, moon, and stars and throughout Scripture is an unqualified good (Gen. 1:3–5, 15–18; Exod. 10:23; 13:21). The comfort of light is more difficult to appreciate in a world that runs on electricity. In the ancient world, people rarely traveled at night and usually went to bed soon after sunset. The only light in the home was a small oil lamp set on a stand, which burned expensive olive oil. Light is a biblical synonym for life (Job 3:20; John 8:12). Seeing the light means living (Ps. 49:19; see also Job 33:30). Conversely, darkness is often a symbol of adversity, disaster, and death (Job 30:26; Isa. 8:22; Jer. 23:12; Lam. 3:2). Death is likened to the extinguishing of a flame (Prov. 13:9; Sir. 22:11). God initially overcame the chaotic darkness when he created light, and ultimately God’s own glory will replace light in the new heavens and earth (Rev. 21:23–25). It is therefore not surprising that God is often associated with light (James 1:13–18).

John, who offers perhaps the most profound meditations on light, claims that God is light (1 John 1:5). The predicate appropriates the intrinsic beauty of light, a quality that draws people’s hearts back to the author of beauty. For the apostle, light represents truth and signifies God’s will in opposition to the deception of the world (John 1:9; 12:46). Light stands for purity and signifies God’s holiness as opposed to the unrighteousness of the world (John 3:19–21). Light is where God is, and it radiates from the place of fellowship between God and his creation (John 1:7). See also Light of the World.

The word “likeness” is used in various contexts. In 2 Kings 16:10, King Ahaz wanted to have the exact likeness and pattern of the altar from Damascus, indicating a physical replica. In 2 Chron. 4:3, “likeness of oxen” (NKJV; NIV: “figures of bulls”) is a physical reference. In Ezekiel’s visions the word “likeness” refers to visual similarities (Ezek. 1). Isaiah 13:4 speaks of “a noise on the mountains, like that of a great multitude,” referring to an auditory similarity.

The foundational concept, however, is found in Gen. 1:26: “Let us make mankind in our image, in our likeness.” This announces the high status of humans as the pinnacle of God’s creation (also Gen. 5:1–2). Genesis 5:3 says that Adam fathered Seth “in his own likeness, in his own image,” employing both words found in 1:26. The precise meaning of this has been much debated. Three things are to be noted. First, the expression “let us,” versus “let there be,” implies a personal aspect. It refers to the human capacity to relate to God in worship and obedience of his word (2 Cor. 4:4; Eph. 4:24). Second, the word “likeness” describes human beings as not simply representative of God but representational. Humankind is the visible, corporeal representative of the invisible, bodiless God. Third, being in God’s likeness/image sets human beings apart from everything else that God has made. Humankind’s supremacy and uniqueness are emphasized.

The word “line” is used a number of ways in the Bible. Most commonly, “line” refers to the family line of descent, which emphasizes succession through fathers and sons (Gen. 19:32; Num. 26:11; Deut. 25:9–10; Ruth 4:18; 1 Sam. 2:31–32, 36; Ezra 2:6, 40; Ps. 89:4; Isa. 48:1; Luke 2:4). Secondarily, a line is a tool used by an artisan or a carpenter for measuring length (2 Chron. 4:2; Job 38:5; Isa. 44:13); it is used metaphorically, in conjunction with a plumb line, to signify God’s judgment (Isa. 28:17; 34:11). A battle line is an array of soldiers readied for an imminent conflict (1 Sam. 17:2, 8; 2 Chron. 13:3). A line is also a queue (Ruth 4:4) or a boundary (Ps. 16:6), including a standard for behavior (Gal. 2:14). Finally, it is a physical cord or thread (Josh. 2:18; Ezek. 40:3 KJV), such as a fishing line (Matt. 17:27).

An animate creation of God. The first reference to a living creature is in Gen. 1:20, where God creates sea life en masse. In this way, living creatures are set apart from the inanimate and plant life. As with all living beings, the living creatures on the land were to reproduce with their own kind (1:24). Humankind belongs to the category of living being but is also distinct by virtue of being created in the image of God. This is evident in God’s more personal involvement in humanity’s creation and in the authority given to humans over the rest of the living beings (1:26–27; 2:19). After the flood, God makes a unique covenant, one that is with all “living creatures” and not just humankind (9:10–16). There are also references to strange “living creatures” who appear to be angels. This designation may indicate that the beings are part of God’s creation but were not part of the created order subjected to the categorization and authority of humankind (Ezek. 1:5–22; Rev. 6:1–7; 7:11).

An animate creation of God. The first reference to a living creature is in Gen. 1:20, where God creates sea life en masse. In this way, living creatures are set apart from the inanimate and plant life. As with all living beings, the living creatures on the land were to reproduce with their own kind (1:24). Humankind belongs to the category of living being but is also distinct by virtue of being created in the image of God. This is evident in God’s more personal involvement in humanity’s creation and in the authority given to humans over the rest of the living beings (1:26–27; 2:19). After the flood, God makes a unique covenant, one that is with all “living creatures” and not just humankind (9:10–16). There are also references to strange “living creatures” who appear to be angels. This designation may indicate that the beings are part of God’s creation but were not part of the created order subjected to the categorization and authority of humankind (Ezek. 1:5–22; Rev. 6:1–7; 7:11).

To spend the night while traveling, usually under a host’s roof (Gen. 24:23 KJV), but the word can also apply to sleeping out in the open (Judg. 19:20 KJV). It also means “to dwell or associate with” (Ruth 1:16 KJV); “to dwell metaphorically,” as evil thoughts in the heart (Ps. 55:15); and “to roost or nest,” as a bird (Matt. 13:32 KJV). To lodge a charge is to make a legal or public accusation (Ezra 4:6). As a noun, a “lodge” is a place to spend the night (Isa. 1:8 KJV).

A Greek term meaning “word,” a title given to Jesus Christ that indicates his preexistent divine nature and his identity as the climactic revelation of God (John 1:1, 14; 1 John 1:1; Rev. 19:13).

Philosophical and Old Testament Backgrounds

The background of the Logos concept is complex. It has roots in both Greek philosophy (Stoicism) and the OT. Both of these likely influence to some degree the NT use of the term, but neither is decisive. The NT goes its own way in defining the Logos. The Logos is adapted to fit the unique NT context and redefined in a historical person, Jesus of Nazareth.

In Stoic thought, Logos was Reason, the impersonal rational principle governing the universe. Stoicism understood Logos as the omnipresent force used by God to create and sustain the world. Logos held the intricate workings of the world together. Philo, a Hellenistic Jewish philosopher, taught that the Logos was the ideal, primal human being from whom all other human beings derived.

Although the Stoic background of the Logos likely bears at least some influence on the NT use, the OT probably has a more direct influence. The Logos in the OT is closely associated with the Wisdom tradition (Prov. 8). Wisdom is personified as the “master worker” at God’s side during creation (8:30 NRSV). Similarly, Wisdom was “established from everlasting, from the beginning, before there was ever an earth” (8:23 NKJV). Wisdom, like the NT Logos, claims preexistence and participation in God’s creative activity.

The OT depiction of God’s Word as the agent of creation is perhaps an even more direct influence (Gen. 1). The phrase “In the beginning” (John 1:1) clearly echoes the introduction of the creation account (Gen. 1:1). The repeated phrase “And God said” in Gen. 1 illustrates how God is so powerful that he creates simply by speaking creation into existence. God’s Word is the powerful agent of creation (Ps. 33:6). In summary, God’s Wisdom and Word are both active agents in creation.

God’s Word is largely an impersonal force in Gen. 1, but it develops more personal characteristics in Isa. 55:9–11. God’s personified Word is sent by God in order to accomplish a specific divine purpose that will not fail (v. 11). It also returns to God, who sent it, after accomplishing its mission (v. 11). God’s Word functions as his personal and effective speech as it reveals God’s perfect will. Like Wisdom, God’s Word is personified and reveals God’s will to humanity, accomplishing its divinely ordained purpose. The Word of God as exemplified in Isa. 55 probably has the most direct influence on the NT use of the Logos.

New Testament Usage

Scholars debate which of the aforementioned concepts is the primary influence for the NT use of the Logos. Perhaps each bears at least some degree of influence, but more importantly, each is adapted and altered to fit the unique christological context of the NT. The NT goes its own way in defining the Logos; it is defined in the historical flesh-and-blood person of Jesus of Nazareth (John 1:14; 1 John 1:1; Rev. 19:13).

What is an impersonal force in Stoicism and the OT becomes profoundly personal in the NT. Similar to Stoic Reason, all creation is created by and through the Logos (John 1:3) and is even held together by him (Col. 1:16–17). But unlike Stoic Reason, the NT Logos is no abstract metaphysical principle but rather the historic person Jesus Christ. And unlike personified Wisdom, which was created by God (Prov. 8:22–25), the NT Logos exists eternally as God and was “with” God in the beginning (John 1:1–2). Where Wisdom is present with God and is one of his attributes, the NT Logos is God as the Second Person of the Godhead. Further, the Word of God in the Genesis creation narrative is largely an impersonal force by which God creates the universe, whereas Jesus is the personal agent of creation (John 1:3; Col. 1:16–17).

Finally, although Isaiah’s Word of God is God’s effective speech that leads to action and accomplishes its purpose, it remains impersonal. The NT language is strikingly similar to Isaiah’s Word of God, as Jesus is “sent” by the Father to do his will (John 4:34) and completes the work that God has given him to do (John 17:4). But while the Word of God in Isaiah remains a personification, the NT Logos refers to an actual historical person, the incarnate Lord Jesus Christ. The Word takes on flesh-and-blood humanity in Jesus and is the uniquely personal revelatory message of God. Jesus preached the Word with his mouth, enacted the Word with his actions, and embodied the Word in his person. “The Word became flesh and made his dwelling among us” (John 1:14).

Anatomically, “loins” refers to the waist and lower back. In the NIV, the term primarily refers to parts of sacrificial animals (Lev. 3:4, 10, 15; 4:9; 7:4). Generally, where the KJV uses “loins,” the NIV prefers “waist.” Sackcloth was worn around this part of the body to signify mourning (Gen. 37:34; 1 Kings 20:31–32) and a sword was hung here (2 Sam. 20:8). A garment made for the loin area, sometimes referred to as a loincloth (Job 12:18), was comparable to underwear (Exod. 28:42). The expression “gird the loins” is an idiom for readiness (Job 38:3; Prov. 31:17; Luke 12:35; Eph. 6:14 KJV) and a metaphor for nonphysical preparation (1 Pet. 1:13 KJV), since the belt was worn on the waist (near the loins) and garments were tucked into the belt for work, quick movement, and battle (Exod. 12:11; 1 Kings 18:46; Nah. 2:1). “Loins” also can refer to the genitalia (1 Kings 12:10 KJV [NIV: “waist”]; Jer. 30:6 KJV [NIV: “stomach”]) or be part of an idiom denoting descendants (Gen. 35:11; 46:26 KJV).

Old Testament

The Hebrew word for “Lord,” yhwh (usually pronounced “Yahweh”), occurs more than 6,800 times in the OT and is in every book except Ecclesiastes and Esther. “Yahweh” is God’s personal name and is revealed as such in Exod. 3:13–14. God tells Moses to declare to the Israelites in Egypt, “I am has sent me to you” (3:14). The Hebrew behind “I am” connotes active being; the Lord is the one who is there for his people and, in the book of Exodus, does so through miraculous events (14:13–14). This demonstrates the close association between one’s name and one’s character in the ancient world. Yahweh is one who is with his people (Exod. 3:12; 6:2, 4; Isa. 26:4). Although the divine name is used before the exodus (Gen. 12:1; 15:1), it is not until the time of Moses that God reveals its redemptive significance. Nonetheless, the divine name is used in Genesis in contexts where the immanence of God is evident. In Gen. 3:8 “the Lord God . . . was walking in the garden in the cool of the day.” Further, the Lord makes a covenant with Abraham (Gen. 12; 15; 17), and the Lord will remain faithful to his covenants for a thousand generations (Deut. 7:9). Later in Israel’s history, Micah, in the face of those who worship other gods, reassures the people of Israel that Yahweh is distinct from all others, and that they will walk in his name because he will one day act to effect justice for all (Mic. 4:3–5).

The divine name also occurs as a form of address in various prayers throughout the OT (Gen. 15:2, 8; Exod. 5:22; 2 Sam. 7:18; 2 Kings 6:17), most notably in the psalms, where it occurs over two hundred times. In the psalms an abbreviated form of the name is often seen in an exclamation of praise, hallelu yah, “praise Yah[weh]” (e.g., Pss. 149:1; 150:1).

It is interesting to note the origin of the pronunciation of yhwh as “Jehovah.” To avoid breaking the third commandment, against misusing the name of God, pious Jews did not pronounce the divine name yhwh, substituting the word ’adonay (“my master”) in its place. In medieval times Jewish scholars added vowels to the consonantal text of the Hebrew Bible to aid in correct pronunciation. For yhwh, they used the vowels of ’adonay, which, when pronounced, creates a name unknown to the biblical authors, “Jehovah.”

In the postexilic period the appellation “Yahweh” occurs far less frequently, being replaced by adonay (Hebrew) or kyrios (Greek). The latter is used for Yahweh over six thousand times in the LXX. In Hellenistic literature kyrios is used to describe various gods and goddesses. The Roman emperors were also called kyrios, often with implications of deity. Some argue that the early Christians employed the title polemically to refer to Christ, the true kyrios. A clear example is found in Phil. 2:11, where it is said that every tongue will confess that “Jesus Christ is Lord” (cf. 1 Cor. 8:5–8). Kyrios was also used nonreligiously to refer to a “master” of a slave and as a term of respect to address someone of superior status (“sir”). Peter addresses Jesus as “lord” when he washes Peter’s feet (John 13:6).

New Testament

In the NT, the majority of occurrences of “Lord” (kyrios) appear in Luke-Acts and the writings of Paul, perhaps due to the predominantly Hellenistic audiences of these texts, who would know well its Greco-Roman connotations. As for Paul, the use of “Lord” by Luke may point to the deity of Jesus. In the Lukan birth narrative, Elizabeth wonders why “the mother of my Lord should come to me?” (Luke 1:43; cf. 7:19; 10:1). In Acts 1:21 the name “Jesus” is preceded by the definite form of “Lord,” reflecting an oft-repeated confessional title in Acts and Paul (Acts 15:11; 20:35; 2 Cor. 1:2). According to some, if Matthew intends a divine connotation by his use of the term “Lord,” it is more oblique. For instance, in Matt. 4:7 Jesus quotes Deut. 6:16, where “the Lord” is Yahweh and not Jesus (cf. Matt. 9:38). There are occasions in Mark where “lord,” although appearing to function in a nonreligious sense, does seem to point to Yahweh. In Mark 2:28 Jesus claims that “the Son of Man is lord even of the sabbath” (NRSV). Since the Sabbath belongs to Yahweh and falls under his sovereign authority (Exod. 20:8–11), it is quite probable that Mark’s readers would now ascribe that dominion to the Son of Man. This is not unlike his authority to forgive sins (Mark 2:10), which, as the scribes rightfully point out, is something that only Yahweh can do. In light of these usages, one cannot help but think that the use of the term in Mark 11:3, at the triumphal entry, also carries divine significance. In John, there are examples of both the nonreligious use of “lord,” as a reverent form of address (5:7; 9:36), and the religious, divine sense, particularly after the resurrection (20:28; 21:7).

It is quite likely that Jewish Christians, even before Paul, regarded Jesus as one who shares in Yahweh’s divinity. In his letter to the Corinthians, a Greek-speaking congregation, Paul uses the expression marana tha (1 Cor. 16:22), a Greek transliteration of an Aramaic phrase that means “Our Lord, come!” This term likely was a part of an early Jewish Christian liturgy. Further, there are places where Paul refers to Jesus simply as “the Lord,” suggesting a common understanding of the appellation among the early Christians (Rom. 14:6; 1 Cor. 3:5). In addition to Phil. 2:11, Paul expresses the divinity of Jesus by alluding to Deut. 6:4, the Shema, in 1 Cor. 8:6: “Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.” In the book of Revelation divine status is ascribed to Jesus. While in the vision of God in Rev. 4 the title is used of God (4:8, 11), at the conclusion of the book appears the invocation “Come, Lord Jesus” (22:20; cf. 22:21).

For Paul, a particularly important component of the lordship of Jesus is his resurrection, through which he becomes “the Lord of both the dead and the living” (Rom. 14:9; cf. 1:4), and his return marks the “day of the Lord,” which in the OT was the day of Yahweh (1 Thess. 5:2; cf. 5:23). Exactly how Jewish Christians could attribute such a status to Jesus and yet maintain a strict monotheism remains a matter of considerable debate. Is Christ included in the identity of the Godhead, or is he an intermediary figure (of which Second Temple Judaism had many), possessing a quasi-divine status? If Jesus is an intermediary figure, then his authority to do that which only Yahweh can (such as forgiving sins and fulfilling roles originally referring to God) suggests a very close identification between Yahweh and Jesus himself. See also Names of God; YHWH.

The names of God given in the Bible are an important means of revelation about his character and works. The names come from three sources: God himself, those who encounter him in the biblical record, and the biblical writers. This article is concerned mainly with the names that occur in the OT, though the NT will be referenced when helpful.

In the Bible the meaning of names is often significant and points to the character of the person so named. As might be expected, this is especially true for God. The names that he gives to himself always are a form of revelation; the names that humans give to God often are a form of testimony.

Yahweh: The Lord

Pronunciation. Unquestionably, for OT revelation the most important name is “(the) Lord.” In English Bibles this represents the name declared by God to Moses at the burning bush (“I am who I am” [Exod. 3:13–15]) and the related term used elsewhere in the OT; in Hebrew this term consists of the four consonants YHWH and is therefore known as the Tetragrammaton (“four letters”). Hebrew does not count vowels as part of its alphabet; in biblical times one simply wrote the consonants of a word and the reader supplied the correct vowels by knowing the vocabulary, grammar, and context. However, to avoid violating the commandment in the Decalogue that prohibits the misuse of God’s name (Exod. 20:7; Deut. 5:11), the Jews stopped pronouncing it. Consequently, no one today knows its correct original pronunciation, but the best evidence available suggests “Yahweh,” which has become the conventional pronunciation (consider the Hebrew word “hallelujah,” which actually is “hallelu-Yah,” hence “praise the Lord”). In ancient Jewish tradition, “Adonai” (“my Lord”) was substituted for “Yahweh.” In fact, when Hebrew eventually developed a vowel notation system, instead of the vowels for “Yahweh,” the vowels for “Adonai” were indicated whenever YHWH appeared in the biblical text, as a reminder. Combining the consonants YHWH with the vowels of “Adonai” yields something like “Yehowah,” which is the origin of the familiar (but mistaken and nonexistent) “Jehovah.” English Bibles typically use “Lord” (small capital letters) for “Yahweh,” and “Lord” (regular letters) for “Adonai,” which distinguishes the two.

Meaning. More vital than the matter of the pronunciation of YHWH is the question of its meaning. There seem to be two main opinions. One sees YHWH as denoting eternal self-existence, partly because it is suggested by the grammar of Exod. 3:14 (the words “I am” use a form of the Hebrew verb that suggests being without beginning or end) and partly because that is the meaning Jesus apparently ascribes to it in John 8:58. The other opinion, suggested by usage, is that YHWH indicates dynamic, active, divine presence: God’s being present in a special way to act on someone’s behalf (e.g., Gen. 26:28; 39:2–3; Josh. 6:27; 1 Sam. 18:12–14). This idea also appears in the episode of the burning bush (Exod. 3:12): when Moses protests his inadequacy to confront Pharaoh, God assures him of his presence, a reality noted with other prophets (1 Sam. 3:19; Jer. 1:8).

Perhaps the best points of reference for understanding the meaning of YHWH are God’s own proclamations. In addition to Exod. 3:13–15, at least two other passages in Exodus give God’s commentary (as it were) about the meaning of his name. An important one is Exod. 34:5–7. A key passage in the theology proper of ancient Israel, its themes echo in later OT Scripture (Num. 14:18–19; Ps. 103:7–12; Jon. 4:2). What is noteworthy about the texts cited is that all of them say something remarkable about the grace of God. This fits, for the revelation of Exod. 34:5–7 is given in the context of covenant renewal after the incident of the golden calf. Moses invokes God’s name in the Numbers text to avoid catastrophic judgment when the Israelites refuse to enter the promised land. The psalm text picks up this theme and connects it with God’s revelation of his ways to the chosen people. Jonah, remarkably, affirms that the same grace extends even toward a wicked Gentile city such as Nineveh.

Another such passage is Exod. 6:2–8. Here God reaffirms his redemptive purpose for captive Israel, despite the fact that Moses’ first encounter with Pharaoh has not gone well. God assures the prophet that he has remembered his covenant with the patriarchs, whom he says did not know him as “Yahweh,” which probably means that the patriarchs did not experience him in the way or character that their descendants would in the exodus event (though it is possible to translate the Hebrew here as a rhetorical question with an affirmative idea: “And indeed, by my name Yahweh did I not make myself known to them?”). God then proceeds to outline the redemptive experience in its fullness: deliverance from bondage, reception into a covenant relationship, and possession of the land promised to their ancestors (vv. 6–8). The statement is bracketed with this declaration: “I am the Lord” (vv. 2, 8). One stated purpose of this redemptive work is that Israel might come to understand this (v. 7). This is important to note because a central theme of Exodus as a book is the identity of the God of Israel. This concern prompts Moses to ask for God’s name at the burning bush (3:13), and this contempt for the God of the enslaved Hebrews causes Pharaoh to be dismissive at his first meeting with Moses and Aaron (5:2). Moses asks with the concern of a seeker and receives one of the most profound declarations of God’s identity in the Bible. Pharaoh asks with the contempt of a scorner and receives one of the most powerful displays of God’s identity in the Bible (the plagues). The contrast is both striking and instructive. The meaning of God’s name, then, is revealed in works as well as words, and his purpose is that not just his people but all peoples may come to understand who he is. Yet another majestic statement in the book of Exodus (9:13–16) makes this abundantly clear.

Based on this pattern of usage, the name “Yahweh” seems to signify especially the active presence of God to bless, deliver, or otherwise aid his people. Where this presence is absent, there is no success, victory, protection, or peace (Num. 14:39–45; Josh. 7:10–12; Judg. 16:20; 1 Sam. 16:13–14). The message that God not only is but also is present to save and deliver may well be the most important truth communicated in the OT, and it is only natural to see its ultimate embodiment in the person and work of Christ (Isa. 7:14; cf. Matt. 1:21–23).

Name used in combination. The name “Yahweh” also is used in combination with other terms. After God grants a military victory to Israel over the Amalekites, Moses names a commemorative altar “Yahweh Nissi,” meaning “the Lord is my Banner” (Exod. 17:15). In Ezekiel’s temple vision Jerusalem is called “Yahweh Shammah,” meaning “the Lord is there” (Ezek. 48:35). A familiar expression is “the Lord of hosts,” which is generally comparable to the expression “commander in chief” used in American culture (cf. 1 Kings 22:19–23).

Elohim

This is the first term for God encountered in the Bible, right in the opening verse. It is a more generic term, denoting deity in contrast to humans or angels. “Elohim” is a plural form; the singular terms “El” and “Eloah” are used occasionally, particularly in poetic texts. “El” is a common term in the biblical world; in fact, it is the name for the father of Baal in the Canaanite religion. This may explain why the Bible commonly uses the plural form, to distinguish the one true God, the God of Israel, from his pagan rivals. Others explain the plural form as a “plural of majesty” or “plural of intensity,” though it is uncertain just what this would mean. Some see the foundation for NT revelation of the Trinity (Gen. 1:26–27; 11:6–7; cf. John 17:20–22), but this is unlikely. The plural form also can serve simply as a common noun, referring to pagan deities (Exod. 12:12), angels (Ps. 97:7, arguably), or even human authorities (Exod. 22:28, possibly).

“El” also occurs in combination with other descriptive terms. The best known is “El Shaddai,” meaning “God Almighty” (Gen. 17:1). The precise meaning of “Shaddai” is uncertain, but it seems to have the notion of “great/powerful one.” The distressed Hagar, caught, comforted, and counseled by the mysterious personage at a well, calls God “El Roi,” which means “the God who sees me” (Gen. 16:13). One of the most exalted expressions to describe God is “El Elyon,” meaning “God Most High.” This title seems to have particular reference to God as the owner and master of creation (Gen. 14:18–20).

Adonai

As noted above, this common word meaning simply “(my) lord/master” is used regularly in place of the personal name of God revealed to Moses in Exod. 3:14. And in the OT of most English Bibles this is indicated by printing “Lord” as opposed to “Lord” (using small capital letters). However, “Adonai” is used of God in some noteworthy instances, such as Isaiah’s lofty vision of God exalted in Isa. 6 and the prophecy of Immanuel in Isa. 7:14. In time, this became the preferred term for referring to God, and the LXX reflected this by using the Greek word kyrios (“lord”) for Yahweh. This makes the ease with which NT writers transfer the use of the term to Jesus (e.g., 1 Cor. 12:3) a strong indication of their Christology.

In Gen. 22:1–19 Abraham obeys God and prepares to sacrifice his son Isaac, but an angel of the Lord intervenes and provides a ram as a substitute for Isaac. As a result, Abraham names the place “Jehovah Jireh” (Heb. yhwh yir’eh), meaning “Yahweh provides” (v. 14 [NIV: “The Lord Will Provide”]).

Another name for Sunday, this term reminds us that this day belongs to the Lord and should be used for his honor and glory. The term itself is used only once in Scripture, where John mentions how he was in the Spirit “on the Lord’s Day” when Christ commissioned him to write the book of Revelation (Rev. 1:10). There are no other specific details clearly given in Scripture about the identification of this day or how it was observed. Our understanding of this term and how it fits in with other passages of Scripture touches on three separate issues.

A special day. First, should Christians today celebrate any day of the week in a special way? At least some believers throughout history have believed that it is possible to observe every day of the week as equally special in the sense that “this is the day that the Lord has made; let us rejoice and be glad in it” (Ps. 118:24 ESV). Paul regards the observance of special days for worship as an area of Christian freedom: “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind” (Rom. 14:5). The same principle is found in Col. 2:16: “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day.” Nevertheless, most Christians have concluded that the expression “the Lord’s Day” clearly points to a specific day during the week when the Lord is to be worshiped in a special way.

A specific day. Second, which day of the week should we celebrate in a special way? When is the Lord’s Day? For OT believers, the answer is clear: it is the last, or seventh, day of the week. In the Bible, both the idea of a seven-day week and the setting apart of the seventh day are based ultimately on the creation account in Gen. 2:1–3. This Sabbath principle is codified in the Ten Commandments, which indicate that the Sabbath is to be kept holy by requiring people and their animals not to engage in work (Exod. 20:8–11; Deut. 5:12–15). Observance of the seventh day, or Sabbath, continues among Jews in the present. More recently, other groups, such as Seventh-Day Adventists and Seventh-Day Baptists, have felt the weight of this OT evidence and have continued to observe Saturday as the proper day for worship.

Nevertheless, most Christians have been persuaded by the practice of the early church to gather together for worship on the first day of the week. Two key passages of Scripture provide support for this conclusion. In Acts 20:7 the church had gathered for the Lord’s Supper specifically “on the first day of the week,” and in 1 Cor. 16:2 Paul instructs the church at Corinth to collect an offering specifically “on the first day of every week” (presumably during its local weekly meetings). Thus, most Christians have concluded that they are no longer under the OT observance of the Sabbath as the seventh day of the week (cf. Rom. 14:5; Col. 2:16), and now they are to worship in honor of Jesus’ resurrection “on the first day of the week” (Matt. 28:1 pars.).

A sacred day. Third, how should we celebrate this day? The Puritans and others throughout church history have considered Sunday as the Christian Sabbath. In other words, they made the shift from the seventh day of the week in the OT to the first day of the week in the church age, but they believed that all the OT rules and regulations for the Sabbath were still binding on believers today. Nevertheless, most Christians today accept Sunday as the “Lord’s Day,” when they worship in a NT manner and not under the letter of the OT ceremonial law, with its focus primarily on resting or not working. Under the OT system there was no concept of people gathering together on a regular weekly basis for corporate worship. OT worship revolved around various annual feasts and festivals when people would gather together at the central temple in Jerusalem a few times each year. The idea of weekly worship services emerged only later, during the Babylonian captivity, with the development of the Jewish synagogue. Thus, most Christians have concluded that Sunday is no longer a transposed OT Sabbath, but rather the NT Lord’s Day, and consequently that it should be celebrated accordingly, as when “they devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42).

A nephew of Abraham (Gen. 11:27–14:16) and a resident of Sodom (18:16–19:38). When God called Abraham to go to Canaan and leave his family behind, he still took Lot with him. Lot, however, proved to be a burden to his uncle in several aspects. Tensions arose between their herders, so Abraham graciously allowed Lot to choose his land first. Lot selected the fertile area near Sodom, just south of the Dead Sea, where he settled. When Lot and his family and property were captured in battle by King Kedorlaomer of Elam and his three allies, Abraham rescued his nephew, defeated the coalition, and restored Lot’s entire household.

When forewarned of God’s intentions to destroy Sodom, Abraham attempted to convince God not to destroy the city if ten righteous people could be found there. Presumably, Abraham’s efforts were based on his desire to protect Lot, who resided there. Apparently, not even ten righteous people were found in the city, but before the city was to be destroyed, two angels were sent to warn Lot and his family. When the messengers arrived, Lot would not allow them to spend the night in the town square, to protect them from the men of Sodom. All the men of the city surrounded Lot’s house and demanded that the guests be brought out so that they could have sex with them. Instead, Lot offered his two daughters. However, the angels struck the Sodomites outside with blindness, which frustrated their efforts, so they left Lot, his guests, and his daughters alone.

The next morning, the angels forced Lot and his wife and daughters out of the city, and then God rained sulfur and fire from heaven on Sodom and Gomorrah. Lot’s wife refused to heed the angel’s warning, and when she turned back to look, she became a pillar of salt. Lot’s two daughters, fearing that they would be unable to marry, got their father drunk, committed incest, and became pregnant; thus Lot became the father (and grandfather) of Moab and Ben-Ammi, ancestor of the Ammonites (Gen. 19:37–38). Jesus used the example of Lot, his wife, and the city of Sodom to illustrate how the kingdom of God will come (Luke 17:28–32). Lot’s sins relative to his daughters apparently are ignored in 2 Pet. 2:7, where he is called “righteous Lot.”

The first of seven sons of Seir the Horite (Gen. 36:20; 1 Chron. 1:38), he was a clan leader of the Horites (Gen. 36:29). Lotan’s sister was Timna (Gen. 36:22), the ancestor of the Amalekites with Esau’s son Eliphaz (36:12).

Old Testament

Preconditions to love. According to the OT, three preconditions must exist for us to know what it means to love.

First, we have the capacity for relationships because we are made in the likeness of a personal God. God created us to reciprocate love back to him, in a relationship of mutual love.

Second, the true meaning of love depends on a true understanding of God, whose love causes him to pursue human beings even though their hearts have turned away from him for other substitute “loves.” This second point assumes that human beings still love, but they do so in a way distorted by sin. Sin causes human beings to live their lives as though God did not exist. However, God in his mercy has chosen to intervene through his redemptive acts in history and through revelatory speech in order to deliver people from the blindness and corruption of sin. His pursuit of his unfaithful sons and daughters gives us a picture of what true love looks like.

Third, God’s pursuit of human beings in history was by means of election and the establishment of a covenant. God chose to make himself known to a particular people, those who would descend from Abraham. God called Abraham to leave his country and go to a new place that he would inherit as a new homeland, where his descendants would be blessed (Gen. 12:1–3; 15; 17). God’s promise to Abraham took the form of an everlasting covenant, by which he guaranteed that he would fulfill what he had promised. He would be the God of Abraham’s descendants, and they would be his people. They would receive the land of Canaan as an inheritance (17:6–8). In response, Abraham’s descendants were to obey God’s covenant by circumcising their male children (17:9–14). This covenant would depend not on human faithfulness but on God’s faithfulness. God would redeem this people to be his own special people.

Several generations later, God addressed the people through Moses, telling them that he chose them for no other reason than that he loved them (Deut. 7:7–8). Through Moses, God freed the people from their slavery in Egypt and gave them the law. The law told them how to live holy lives in response to God. It also included the provisions for atonement through the sacrificial system. In short, loving God involved obeying his statutes.

Love in wisdom books. The OT wisdom books Job, Proverbs, and Ecclesiastes give us further insight into the meaning of love. Proverbs exhorts its readers, “Above all else, guard your heart, for everything you do flows from it” (4:23). One’s affections are the gateway to the allegiances of one’s heart. Once one’s affections have been hijacked by sinful passions, allegiance to God is subjugated to another “master.” To the degree that sin usurps the throne of the heart, it will steer the course of one’s actions (i.e., one’s “path”).

In the book of Job, Satan is convinced that Job serves God only because God blesses Job, so Satan challenges God to let him afflict Job. Satan insists that if God removes Job’s blessings, Job will curse God to his face (1:10–12). When God agrees to remove the hedge of protection and allows Job to suffer, the depth of Job’s love for God is vindicated. Although perplexed that God would allow him to endure such suffering, he endures without forsaking God. Job loved the giver more than his gifts, so his love did not turn to hatred when the gifts of God were removed.

In the book of Ecclesiastes, Qoheleth (the Teacher) reflects honestly on the many vain pursuits and unexplainable dissonances that characterize life “under the sun.” Only faith-filled love for God can enable one to live each moment of life with joy instead of striving to find meaning in “under the sun” pursuits. This love chooses to trust the inscrutable wisdom of God in the face of life’s many enigmas, uncertainties, and sufferings. One can do this honestly because of the belief that God’s just rule over the affairs of the universe will be vindicated at the future day of judgment (Eccles. 12:14).

Marriage metaphor. The Bible uses the metaphor of marriage to describe God’s covenant relationship with his people (Isa. 54:5–8). This metaphor captures the intimate character of the relationship that God desires to have with his people. Marriage is the most intimate human relationship in two ways. First, marriage is a relationship in which knowledge is the most intimate. A spouse can see many of the flaws that are hidden from others. Thus, each spouse must accept and love the other for who that person is, in spite of his or her imperfections. Second, the depth and passion of the expressions of love are most intimate in marriage. Consequently, there is no greater pain than that caused by unfaithfulness to this covenant.

Sadly, as the story of the OT unfolds, God’s “wife” betrays him. How so? His people worship idols in their hearts (Ezek. 14:1–5). Because God is jealous for the exclusive love of his people, idolatry is spiritual unfaithfulness. God wants both the allegiance and the affection of their hearts to be reserved exclusively for him. The people continue the formalities of worship, but their hearts have turned away from God. The book of Hosea illustrates the sense of betrayal that God feels when his people are spiritually unfaithful. God tells Hosea to marry a woman who will be unfaithful to him. Subsequently, she leaves Hosea for one lover after another. This story is intended to give God’s people a vivid picture of how painful their spiritual betrayal of him is. His heart is crushed by the rebellious and idolatrous condition of his people. Hosea’s wife ends up on the market as a prostitute, and God tells him to buy her back and love her again.

New Testament

The story of God’s love for his people is expanded by what the Father did centuries later when he sent Jesus to pay the ransom for the sins of his people so that they might be healed of their rebellion and receive eternal life (John 3:16; 17:24). The death and resurrection of Christ were necessary because sin had to be atoned for. This love is a free gift that comes to the one who trusts in Christ for forgiveness of sin and a new heart. The new heart inclines one to please God. The gift of the Spirit enables one to bear the “fruit” of love (Gal. 5:22–23). As Abraham’s engrafted children (Gal. 3:7), believers are called by God to live as pilgrims on their way to a heavenly promised land (Heb. 11:9–10; 1 Pet. 2:11).

Christ modeled genuine love by serving us (Mark 10:42–45). His love should motivate us and enable us to practice sacrificial service toward others (Matt. 22:39; 1 John 3:16). It should also cause us to practice forbearance, long-suffering, and forgiveness toward those who wrong us (Matt. 18:21–35). It should cause us to repay evil with good (Rom. 12:14). Our love for truth should motivate us to act in the best interests of others (1 Cor. 13:4–8) in the hope that they may become reconciled to God (2 Tim. 2:24–26).

A son of Shem (Gen. 10:22; 1 Chron. 1:17); the plural form, “Ludim” or “Ludites,” refers to a Hamitic people descended from Mizraim (Gen. 10:13; 1 Chron. 1:11). Possibly, two distinct peoples are in view, or else the Ludites might be the Lydians of Asia Minor (as Josephus thought), the Ludbu of Assyria, or an otherwise unknown North African tribe. The mixed testimony of Scripture makes a firm identification impossible. Some passages associate them with African nations (Gen. 10:13; 1 Chron. 1:11; Jer. 46:9; Ezek. 30:5), others with peoples of Mesopotamia (Gen. 10:22; 1 Chron. 1:17), and others with both (Isa. 66:19; Ezek. 27:10). It remains possible that over time the group migrated from one area to another.

The OT prophets regarded the Ludites as warriors who were adept archers (Isa. 66:19; Jer. 46:9; Ezek. 27:10). At times they were allied with Tyre (Ezek. 27:10) and Egypt (Jer. 46:9; Ezek. 30:5). Ezekiel proclaimed that they would be judged along with Egypt, and Isaiah that they would be included among the nations to witness God’s glory.

A son of Shem (Gen. 10:22; 1 Chron. 1:17); the plural form, “Ludim” or “Ludites,” refers to a Hamitic people descended from Mizraim (Gen. 10:13; 1 Chron. 1:11). Possibly, two distinct peoples are in view, or else the Ludites might be the Lydians of Asia Minor (as Josephus thought), the Ludbu of Assyria, or an otherwise unknown North African tribe. The mixed testimony of Scripture makes a firm identification impossible. Some passages associate them with African nations (Gen. 10:13; 1 Chron. 1:11; Jer. 46:9; Ezek. 30:5), others with peoples of Mesopotamia (Gen. 10:22; 1 Chron. 1:17), and others with both (Isa. 66:19; Ezek. 27:10). It remains possible that over time the group migrated from one area to another.

The OT prophets regarded the Ludites as warriors who were adept archers (Isa. 66:19; Jer. 46:9; Ezek. 27:10). At times they were allied with Tyre (Ezek. 27:10) and Egypt (Jer. 46:9; Ezek. 30:5). Ezekiel proclaimed that they would be judged along with Egypt, and Isaiah that they would be included among the nations to witness God’s glory.

A son of Shem (Gen. 10:22; 1 Chron. 1:17); the plural form, “Ludim” or “Ludites,” refers to a Hamitic people descended from Mizraim (Gen. 10:13; 1 Chron. 1:11). Possibly, two distinct peoples are in view, or else the Ludites might be the Lydians of Asia Minor (as Josephus thought), the Ludbu of Assyria, or an otherwise unknown North African tribe. The mixed testimony of Scripture makes a firm identification impossible. Some passages associate them with African nations (Gen. 10:13; 1 Chron. 1:11; Jer. 46:9; Ezek. 30:5), others with peoples of Mesopotamia (Gen. 10:22; 1 Chron. 1:17), and others with both (Isa. 66:19; Ezek. 27:10). It remains possible that over time the group migrated from one area to another.

The OT prophets regarded the Ludites as warriors who were adept archers (Isa. 66:19; Jer. 46:9; Ezek. 27:10). At times they were allied with Tyre (Ezek. 27:10) and Egypt (Jer. 46:9; Ezek. 30:5). Ezekiel proclaimed that they would be judged along with Egypt, and Isaiah that they would be included among the nations to witness God’s glory.

The Bible often refers to songs, music, musical sounds and instruments, and dancing. We can infer several details about the instruments from their descriptions in the Bible as well as from archaeological finds and other ancient texts. NT references to music are scant; the OT material may be supplemented by ancient Near Eastern resources from Egypt, Canaan/Israel, Ugarit, and Mesopotamia.

Music

Style. In all likelihood, Israel’s music sounded much like that of its neighbors. This conjecture is particularly strengthened by findings from Ugarit, a city on the Syrian coast across from Cyprus. These findings, roughly from the time of the judges, mention some of the same musical instruments found in the Bible, some of which have been uncovered by archaeologists. The style of the poetry is very similar to the Song of Deborah (Judg. 5). Lyrically, some of the descriptions and titles used by the Canaanites for Baal are applied by Israel to Yahweh, to assert that he is the true God who has these attributes. Given these similarities in text, poetic style, and instrumentation, it is most probable that Israel’s music sounded much like that of its neighbors. Still, there is some evidence for regional styles. The direction to play psalms “according to gittith” (superscription to Pss. 8; 81; 84) may refer to the style of Gath, and similar regional interpretations are proposed for other directions in the psalms.

Lyrics. The lyric side of Israel’s songs exhibits rhythm and deliberate structure. The most obvious planned structure is the alphabetic acrostic, where the poet or songwriter composes one or more verses to begin with successive letters of the Hebrew alphabet. But the psalms exhibit many other structures involving symmetries and balance, such as equal halves, centered lines, symmetrical patterns of stanza length, and other features. The lines themselves usually demonstrate balance among their parts, having similar numbers of beats or accented syllables. Several lament poems exhibit a particular pattern known as qinah meter, which presumably also fits a musical template.

Performance. The performance of the psalms was, on at least some occasions, accompanied by multiple instruments and performed in a choir to achieve the volume necessary for community gatherings, which had no amplification equipment. It is generally assumed, though not known, that all choir members sang melody rather than in parts. They may well have integrated solo performances and musical interludes. From the poetry of the psalms, we observe different speaking voices. That is, in some instances, we hear the voice of the king, or of the people generally, or an official who addresses the audience, or a priestly or prophetic speaking voice, even the words of God himself. This is very suggestive that public performance may have brought different singers to the foreground at different times. There are also poems that employ a repeated refrain, suggesting an antiphonal performance, and others in which the priests or people in Jerusalem take up parts different from those of the arriving worshipers. While the exact execution of these songs is speculative, these elements suggest a certain amount of pageantry, at least for community settings. David is responsible for setting up Israel’s musical orders for the temple, with professional musicians with rotating responsibilities (1 Chron. 16; 25).

Instruments

Strings. The most frequently mentioned instrument is the kinnor, a lyre, also often referred to as a harp. The sound box of the harp is at the base, from which a straight or curved neck rises at a sharp angle so that the strings going from the box to the neck are of different length. The lyre has two uprights and a crosspiece on top, from which the strings of similar length stretch down to the sound box. The kinnor-lyre had eight to ten strings (based on Akkadian and Ugaritic findings and Jewish descriptions) and could be played with a pick or by hand. David’s “harp” was such a lyre. The “harp” mentioned in the NT (1 Cor. 14:7; Rev. 5:8; 14:2; 15:2) probably was also a lyre. Another OT lyre, or perhaps a harp, the nebel, complemented the kinnor-lyre. Jewish tradition about the strings implies that it produced a lower sound. The nebel-lyre is most often mentioned with other instruments, though occasionally alone. Another stringed instrument mentioned three times, the ’asor, may have been a harp or a lyre with ten strings (Pss. 33:2; 92:3; 144:9). In Pss. 45:8; 150:4 there is mention of “the strings,” which may refer to more than just the stringed instruments specifically mentioned in the Bible. The ancient world also had lutes, an instrument with a long, straight neck, fretted like a guitar or ukulele, proceeding from a small sound box.

Percussion. Timbrels, cymbals, and castanets or rattles are percussion instruments mentioned in the Bible. The timbrel, also known from Egypt and Ugarit, was a hand drum, like a tambourine but without metal jingles. The timbrel accompanies dancing and may have been used by the dancers (Exod. 15:20; Judg. 11:34; 1 Sam. 18:6). Cymbals may have been paired or individual, but it is not certain whether these latter were suspended cymbals or finger cymbals, being four to six inches in diameter. In 2 Sam. 6:5 there is mention of another percussion instrument, mena’an’im (the root of this word means “to shake”), perhaps “sistrums” (NIV) or “castanets” (NASB) (although the KJV renders it as “cornets”). Egyptian sistrums were small, forked, metal instruments with three sliding crossbars that had hooked ends. Archaeologists have also found rattles made of pottery, with ceramic balls inside. Castanets were small hand-clappers joined with a string. Israel likely had all of these, though it is hard to know which is referred to in 2 Sam. 6:5. The cymbal is mentioned once in the NT (1 Cor. 13:1), though not as musically pleasing in that context.

Woodwinds and horns. The OT attests to both an animal horn, most frequently called a shopar, and a metal trumpet, the khatsotserah (Num. 10:2–10). The NT refers to a horn with a word used to translate both OT terms (salpinx). The ancient world had both flutes and shawms. Shawms have a bell-like flare at the end, while the shaft of a flute is straight to the end. What is likely a double-reed shawm is frequently translated “flute” (1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; 30:29; Jer. 48:36 [NIV: “pipes”]). It is unclear whether the instrument mentioned in Gen. 4:21; Ps. 150:4 commonly translated as “flute” is a woodwind or a stringed instrument. The NT also mentions a flute or reed instrument (Matt. 11:17; 9:23; 1 Cor. 14:7; Rev. 18:22) that could be played for dancing or mourning.

Simplicity and complexity. Instruments such as horns, trumpets, and some percussion instruments were not used only for making music. The blowing of the ram’s horn or the trumpet might be used to sound the alarm, convene an assembly, or in preparation for an announcement. Aaron was to wear metal bells on the hem of his robe when entering the holy place (Exod. 28:33–35). Some of the percussion instruments may have been used to augment dance and keep rhythm more than to make music for singing. The strings were the primary instruments to accompany singing, though they were not necessarily accompanied by song.

A few Assyrian texts treat the tuning and playing of music with technical notations. From their string designations and tuning directions we can infer that their scales utilized seven notes as in the modern octave (seven notes plus one repeating). The notes for tuning stringed instruments suggest that the tunings produced different scales. Musical theory, then, was not completely absent. Many of the pictorial representations of musicians from Egypt and Mesopotamia include multiple instruments being played together (cf. Nebuchadnezzar’s instructions in Dan. 3:5, 7, 10, 15 and David’s celebration in 2 Sam. 6:5). These are not simply multiple kinds of noisemakers, although community gatherings would require volume. Rather, they exhibit a sense of understanding which instruments complemented each other well. While the singing of the ancient Near East no doubt included chanting, singing with multiple instruments suggests something more melodious than mere chanting interspersed with the strumming of a lute. This music could be styled to fit different moods, to soothe, to celebrate, to mourn, to worship. It is reasonable to suggest that the music accompanying the psalms reflected the wide range of emotions mentioned in the text.

Dancing

The dancing mentioned in the Bible is usually celebratory and positive and is combined with singing or the playing of musical instruments. Such dancing may occur at any happy occasion but is mentioned most often in connection with victory or worship (e.g., Exod. 15:20; Judg. 11:34; 1 Sam. 18:6). The women of Shiloh “join in the dancing” (Judg. 21:21) at an annual festival, which implies some manner of folk dancing. The dancing of Herodias’s daughter probably was erotic (Matt. 14:6; Mark 6:22), and the dancing of the Israelites around the golden calf probably was laden with sensuality as well (Exod. 32:19).

(1) A town whose Canaanite name Jacob changed to “Bethel” because of the dream theophany that he had there on his way to Paddan Aram (Gen. 28:19; 35:6; 48:3; see also Josh. 16:2; 18:13; Judg. 1:23). (2) A city built in Hittite territory by a Canaanite resident of Bethel (the Luz mentioned above) that was spared by the Israelites who attacked it during the conquest (Judg. 1:22–26). It is uncertain whether the Hittite territory mentioned in this passage was to the north in Syria or Lebanon, or in a Hittite enclave in the hill country of Palestine.

The Bible often refers to songs, music, musical sounds and instruments, and dancing. We can infer several details about the instruments from their descriptions in the Bible as well as from archaeological finds and other ancient texts. NT references to music are scant; the OT material may be supplemented by ancient Near Eastern resources from Egypt, Canaan/Israel, Ugarit, and Mesopotamia.

Music

Style. In all likelihood, Israel’s music sounded much like that of its neighbors. This conjecture is particularly strengthened by findings from Ugarit, a city on the Syrian coast across from Cyprus. These findings, roughly from the time of the judges, mention some of the same musical instruments found in the Bible, some of which have been uncovered by archaeologists. The style of the poetry is very similar to the Song of Deborah (Judg. 5). Lyrically, some of the descriptions and titles used by the Canaanites for Baal are applied by Israel to Yahweh, to assert that he is the true God who has these attributes. Given these similarities in text, poetic style, and instrumentation, it is most probable that Israel’s music sounded much like that of its neighbors. Still, there is some evidence for regional styles. The direction to play psalms “according to gittith” (superscription to Pss. 8; 81; 84) may refer to the style of Gath, and similar regional interpretations are proposed for other directions in the psalms.

Lyrics. The lyric side of Israel’s songs exhibits rhythm and deliberate structure. The most obvious planned structure is the alphabetic acrostic, where the poet or songwriter composes one or more verses to begin with successive letters of the Hebrew alphabet. But the psalms exhibit many other structures involving symmetries and balance, such as equal halves, centered lines, symmetrical patterns of stanza length, and other features. The lines themselves usually demonstrate balance among their parts, having similar numbers of beats or accented syllables. Several lament poems exhibit a particular pattern known as qinah meter, which presumably also fits a musical template.

Performance. The performance of the psalms was, on at least some occasions, accompanied by multiple instruments and performed in a choir to achieve the volume necessary for community gatherings, which had no amplification equipment. It is generally assumed, though not known, that all choir members sang melody rather than in parts. They may well have integrated solo performances and musical interludes. From the poetry of the psalms, we observe different speaking voices. That is, in some instances, we hear the voice of the king, or of the people generally, or an official who addresses the audience, or a priestly or prophetic speaking voice, even the words of God himself. This is very suggestive that public performance may have brought different singers to the foreground at different times. There are also poems that employ a repeated refrain, suggesting an antiphonal performance, and others in which the priests or people in Jerusalem take up parts different from those of the arriving worshipers. While the exact execution of these songs is speculative, these elements suggest a certain amount of pageantry, at least for community settings. David is responsible for setting up Israel’s musical orders for the temple, with professional musicians with rotating responsibilities (1 Chron. 16; 25).

Instruments

Strings. The most frequently mentioned instrument is the kinnor, a lyre, also often referred to as a harp. The sound box of the harp is at the base, from which a straight or curved neck rises at a sharp angle so that the strings going from the box to the neck are of different length. The lyre has two uprights and a crosspiece on top, from which the strings of similar length stretch down to the sound box. The kinnor-lyre had eight to ten strings (based on Akkadian and Ugaritic findings and Jewish descriptions) and could be played with a pick or by hand. David’s “harp” was such a lyre. The “harp” mentioned in the NT (1 Cor. 14:7; Rev. 5:8; 14:2; 15:2) probably was also a lyre. Another OT lyre, or perhaps a harp, the nebel, complemented the kinnor-lyre. Jewish tradition about the strings implies that it produced a lower sound. The nebel-lyre is most often mentioned with other instruments, though occasionally alone. Another stringed instrument mentioned three times, the ’asor, may have been a harp or a lyre with ten strings (Pss. 33:2; 92:3; 144:9). In Pss. 45:8; 150:4 there is mention of “the strings,” which may refer to more than just the stringed instruments specifically mentioned in the Bible. The ancient world also had lutes, an instrument with a long, straight neck, fretted like a guitar or ukulele, proceeding from a small sound box.

Percussion. Timbrels, cymbals, and castanets or rattles are percussion instruments mentioned in the Bible. The timbrel, also known from Egypt and Ugarit, was a hand drum, like a tambourine but without metal jingles. The timbrel accompanies dancing and may have been used by the dancers (Exod. 15:20; Judg. 11:34; 1 Sam. 18:6). Cymbals may have been paired or individual, but it is not certain whether these latter were suspended cymbals or finger cymbals, being four to six inches in diameter. In 2 Sam. 6:5 there is mention of another percussion instrument, mena’an’im (the root of this word means “to shake”), perhaps “sistrums” (NIV) or “castanets” (NASB) (although the KJV renders it as “cornets”). Egyptian sistrums were small, forked, metal instruments with three sliding crossbars that had hooked ends. Archaeologists have also found rattles made of pottery, with ceramic balls inside. Castanets were small hand-clappers joined with a string. Israel likely had all of these, though it is hard to know which is referred to in 2 Sam. 6:5. The cymbal is mentioned once in the NT (1 Cor. 13:1), though not as musically pleasing in that context.

Woodwinds and horns. The OT attests to both an animal horn, most frequently called a shopar, and a metal trumpet, the khatsotserah (Num. 10:2–10). The NT refers to a horn with a word used to translate both OT terms (salpinx). The ancient world had both flutes and shawms. Shawms have a bell-like flare at the end, while the shaft of a flute is straight to the end. What is likely a double-reed shawm is frequently translated “flute” (1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; 30:29; Jer. 48:36 [NIV: “pipes”]). It is unclear whether the instrument mentioned in Gen. 4:21; Ps. 150:4 commonly translated as “flute” is a woodwind or a stringed instrument. The NT also mentions a flute or reed instrument (Matt. 11:17; 9:23; 1 Cor. 14:7; Rev. 18:22) that could be played for dancing or mourning.

Simplicity and complexity. Instruments such as horns, trumpets, and some percussion instruments were not used only for making music. The blowing of the ram’s horn or the trumpet might be used to sound the alarm, convene an assembly, or in preparation for an announcement. Aaron was to wear metal bells on the hem of his robe when entering the holy place (Exod. 28:33–35). Some of the percussion instruments may have been used to augment dance and keep rhythm more than to make music for singing. The strings were the primary instruments to accompany singing, though they were not necessarily accompanied by song.

A few Assyrian texts treat the tuning and playing of music with technical notations. From their string designations and tuning directions we can infer that their scales utilized seven notes as in the modern octave (seven notes plus one repeating). The notes for tuning stringed instruments suggest that the tunings produced different scales. Musical theory, then, was not completely absent. Many of the pictorial representations of musicians from Egypt and Mesopotamia include multiple instruments being played together (cf. Nebuchadnezzar’s instructions in Dan. 3:5, 7, 10, 15 and David’s celebration in 2 Sam. 6:5). These are not simply multiple kinds of noisemakers, although community gatherings would require volume. Rather, they exhibit a sense of understanding which instruments complemented each other well. While the singing of the ancient Near East no doubt included chanting, singing with multiple instruments suggests something more melodious than mere chanting interspersed with the strumming of a lute. This music could be styled to fit different moods, to soothe, to celebrate, to mourn, to worship. It is reasonable to suggest that the music accompanying the psalms reflected the wide range of emotions mentioned in the text.

Dancing

The dancing mentioned in the Bible is usually celebratory and positive and is combined with singing or the playing of musical instruments. Such dancing may occur at any happy occasion but is mentioned most often in connection with victory or worship (e.g., Exod. 15:20; Judg. 11:34; 1 Sam. 18:6). The women of Shiloh “join in the dancing” (Judg. 21:21) at an annual festival, which implies some manner of folk dancing. The dancing of Herodias’s daughter probably was erotic (Matt. 14:6; Mark 6:22), and the dancing of the Israelites around the golden calf probably was laden with sensuality as well (Exod. 32:19).

(1) The fourth son of Nahor, Abraham’s brother, by the concubine Reumah (Gen. 22:24). (2) The wife of David who gave birth to Absalom, she was the daughter of Talmai king of Geshur (2 Sam. 3:3; 1 Chron. 3:2).

(3) The mother of Abijah, second king of Judah, also identified as the daughter of Absalom (1 Kings 15:2 [NIV: “Abishalom,” a variant of “Absalom”; see NIV mg.]) and the wife of Rehoboam (2 Chron. 11:20–21). In 2 Chron. 13:2 she is also identified as the mother of Abijah, but here as a descendant of Uriel of Gibeah, likely avoiding a negative reference to Absalom. She is also mentioned as the grandmother of the third king of Judah, Asa. Asa deposed his grandmother because she worshiped false gods (1 Kings 15:10; 2 Chron. 15:16).

(4) The father of Achish, the king of Gath during Solomon’s reign (1 Kings 2:39). (5) Caleb’s concubine, the mother of Sheber and Tirhanah (1 Chron. 2:48). (6) In a difficult and obscure text, Maakah is named as the wife of Makir, a descendant of Manasseh (1 Chron. 7:14–16). Some versions translate the passage in a way that refers to a second Maakah as the sister of Makir (e.g., NIV), but this is not the best understanding of the passage. (7) The wife of Jeiel, a descendant of Benjamin (1 Chron. 8:29; 9:35). (8) The mother of Hanan, one of David’s mighty warriors (1 Chron. 11:43). (9) The mother of Shephatiah, an officer in David’s kingdom (1 Chron. 27:16).

(10) A region mentioned in connection with Geshur and other locations northeast of the Sea of Galilee (Josh. 12:5; 13:11, 13; 2 Sam. 10:6, 8; 1 Chron. 19:7), home of the Maakathites (Deut. 3:14). The other sons of Nahor and Reumah (Tebah, Gaham, Tahash), like Maakah (Gen. 22:24), gave their names to locations in what is today Lebanon and Syria. Maakah the wife of David and mother of Absalom also came from this region (2 Sam. 3:3; 1 Chron. 3:2).

(1) The fourth son of Nahor, Abraham’s brother, by the concubine Reumah (Gen. 22:24). (2) The wife of David who gave birth to Absalom, she was the daughter of Talmai king of Geshur (2 Sam. 3:3; 1 Chron. 3:2).

(3) The mother of Abijah, second king of Judah, also identified as the daughter of Absalom (1 Kings 15:2 [NIV: “Abishalom,” a variant of “Absalom”; see NIV mg.]) and the wife of Rehoboam (2 Chron. 11:20–21). In 2 Chron. 13:2 she is also identified as the mother of Abijah, but here as a descendant of Uriel of Gibeah, likely avoiding a negative reference to Absalom. She is also mentioned as the grandmother of the third king of Judah, Asa. Asa deposed his grandmother because she worshiped false gods (1 Kings 15:10; 2 Chron. 15:16).

(4) The father of Achish, the king of Gath during Solomon’s reign (1 Kings 2:39). (5) Caleb’s concubine, the mother of Sheber and Tirhanah (1 Chron. 2:48). (6) In a difficult and obscure text, Maakah is named as the wife of Makir, a descendant of Manasseh (1 Chron. 7:14–16). Some versions translate the passage in a way that refers to a second Maakah as the sister of Makir (e.g., NIV), but this is not the best understanding of the passage. (7) The wife of Jeiel, a descendant of Benjamin (1 Chron. 8:29; 9:35). (8) The mother of Hanan, one of David’s mighty warriors (1 Chron. 11:43). (9) The mother of Shephatiah, an officer in David’s kingdom (1 Chron. 27:16).

(10) A region mentioned in connection with Geshur and other locations northeast of the Sea of Galilee (Josh. 12:5; 13:11, 13; 2 Sam. 10:6, 8; 1 Chron. 19:7), home of the Maakathites (Deut. 3:14). The other sons of Nahor and Reumah (Tebah, Gaham, Tahash), like Maakah (Gen. 22:24), gave their names to locations in what is today Lebanon and Syria. Maakah the wife of David and mother of Absalom also came from this region (2 Sam. 3:3; 1 Chron. 3:2).

(1) The fourth son of Nahor, Abraham’s brother, by the concubine Reumah (Gen. 22:24). (2) The wife of David who gave birth to Absalom, she was the daughter of Talmai king of Geshur (2 Sam. 3:3; 1 Chron. 3:2).

(3) The mother of Abijah, second king of Judah, also identified as the daughter of Absalom (1 Kings 15:2 [NIV: “Abishalom,” a variant of “Absalom”; see NIV mg.]) and the wife of Rehoboam (2 Chron. 11:20–21). In 2 Chron. 13:2 she is also identified as the mother of Abijah, but here as a descendant of Uriel of Gibeah, likely avoiding a negative reference to Absalom. She is also mentioned as the grandmother of the third king of Judah, Asa. Asa deposed his grandmother because she worshiped false gods (1 Kings 15:10; 2 Chron. 15:16).

(4) The father of Achish, the king of Gath during Solomon’s reign (1 Kings 2:39). (5) Caleb’s concubine, the mother of Sheber and Tirhanah (1 Chron. 2:48). (6) In a difficult and obscure text, Maakah is named as the wife of Makir, a descendant of Manasseh (1 Chron. 7:14–16). Some versions translate the passage in a way that refers to a second Maakah as the sister of Makir (e.g., NIV), but this is not the best understanding of the passage. (7) The wife of Jeiel, a descendant of Benjamin (1 Chron. 8:29; 9:35). (8) The mother of Hanan, one of David’s mighty warriors (1 Chron. 11:43). (9) The mother of Shephatiah, an officer in David’s kingdom (1 Chron. 27:16).

(10) A region mentioned in connection with Geshur and other locations northeast of the Sea of Galilee (Josh. 12:5; 13:11, 13; 2 Sam. 10:6, 8; 1 Chron. 19:7), home of the Maakathites (Deut. 3:14). The other sons of Nahor and Reumah (Tebah, Gaham, Tahash), like Maakah (Gen. 22:24), gave their names to locations in what is today Lebanon and Syria. Maakah the wife of David and mother of Absalom also came from this region (2 Sam. 3:3; 1 Chron. 3:2).

(1) The fourth son of Nahor, Abraham’s brother, by the concubine Reumah (Gen. 22:24). (2) The wife of David who gave birth to Absalom, she was the daughter of Talmai king of Geshur (2 Sam. 3:3; 1 Chron. 3:2).

(3) The mother of Abijah, second king of Judah, also identified as the daughter of Absalom (1 Kings 15:2 [NIV: “Abishalom,” a variant of “Absalom”; see NIV mg.]) and the wife of Rehoboam (2 Chron. 11:20–21). In 2 Chron. 13:2 she is also identified as the mother of Abijah, but here as a descendant of Uriel of Gibeah, likely avoiding a negative reference to Absalom. She is also mentioned as the grandmother of the third king of Judah, Asa. Asa deposed his grandmother because she worshiped false gods (1 Kings 15:10; 2 Chron. 15:16).

(4) The father of Achish, the king of Gath during Solomon’s reign (1 Kings 2:39). (5) Caleb’s concubine, the mother of Sheber and Tirhanah (1 Chron. 2:48). (6) In a difficult and obscure text, Maakah is named as the wife of Makir, a descendant of Manasseh (1 Chron. 7:14–16). Some versions translate the passage in a way that refers to a second Maakah as the sister of Makir (e.g., NIV), but this is not the best understanding of the passage. (7) The wife of Jeiel, a descendant of Benjamin (1 Chron. 8:29; 9:35). (8) The mother of Hanan, one of David’s mighty warriors (1 Chron. 11:43). (9) The mother of Shephatiah, an officer in David’s kingdom (1 Chron. 27:16).

(10) A region mentioned in connection with Geshur and other locations northeast of the Sea of Galilee (Josh. 12:5; 13:11, 13; 2 Sam. 10:6, 8; 1 Chron. 19:7), home of the Maakathites (Deut. 3:14). The other sons of Nahor and Reumah (Tebah, Gaham, Tahash), like Maakah (Gen. 22:24), gave their names to locations in what is today Lebanon and Syria. Maakah the wife of David and mother of Absalom also came from this region (2 Sam. 3:3; 1 Chron. 3:2).

(1) The fourth son of Nahor, Abraham’s brother, by the concubine Reumah (Gen. 22:24). (2) The wife of David who gave birth to Absalom, she was the daughter of Talmai king of Geshur (2 Sam. 3:3; 1 Chron. 3:2).

(3) The mother of Abijah, second king of Judah, also identified as the daughter of Absalom (1 Kings 15:2 [NIV: “Abishalom,” a variant of “Absalom”; see NIV mg.]) and the wife of Rehoboam (2 Chron. 11:20–21). In 2 Chron. 13:2 she is also identified as the mother of Abijah, but here as a descendant of Uriel of Gibeah, likely avoiding a negative reference to Absalom. She is also mentioned as the grandmother of the third king of Judah, Asa. Asa deposed his grandmother because she worshiped false gods (1 Kings 15:10; 2 Chron. 15:16).

(4) The father of Achish, the king of Gath during Solomon’s reign (1 Kings 2:39). (5) Caleb’s concubine, the mother of Sheber and Tirhanah (1 Chron. 2:48). (6) In a difficult and obscure text, Maakah is named as the wife of Makir, a descendant of Manasseh (1 Chron. 7:14–16). Some versions translate the passage in a way that refers to a second Maakah as the sister of Makir (e.g., NIV), but this is not the best understanding of the passage. (7) The wife of Jeiel, a descendant of Benjamin (1 Chron. 8:29; 9:35). (8) The mother of Hanan, one of David’s mighty warriors (1 Chron. 11:43). (9) The mother of Shephatiah, an officer in David’s kingdom (1 Chron. 27:16).

(10) A region mentioned in connection with Geshur and other locations northeast of the Sea of Galilee (Josh. 12:5; 13:11, 13; 2 Sam. 10:6, 8; 1 Chron. 19:7), home of the Maakathites (Deut. 3:14). The other sons of Nahor and Reumah (Tebah, Gaham, Tahash), like Maakah (Gen. 22:24), gave their names to locations in what is today Lebanon and Syria. Maakah the wife of David and mother of Absalom also came from this region (2 Sam. 3:3; 1 Chron. 3:2).

(1) The fourth son of Nahor, Abraham’s brother, by the concubine Reumah (Gen. 22:24). (2) The wife of David who gave birth to Absalom, she was the daughter of Talmai king of Geshur (2 Sam. 3:3; 1 Chron. 3:2).

(3) The mother of Abijah, second king of Judah, also identified as the daughter of Absalom (1 Kings 15:2 [NIV: “Abishalom,” a variant of “Absalom”; see NIV mg.]) and the wife of Rehoboam (2 Chron. 11:20–21). In 2 Chron. 13:2 she is also identified as the mother of Abijah, but here as a descendant of Uriel of Gibeah, likely avoiding a negative reference to Absalom. She is also mentioned as the grandmother of the third king of Judah, Asa. Asa deposed his grandmother because she worshiped false gods (1 Kings 15:10; 2 Chron. 15:16).

(4) The father of Achish, the king of Gath during Solomon’s reign (1 Kings 2:39). (5) Caleb’s concubine, the mother of Sheber and Tirhanah (1 Chron. 2:48). (6) In a difficult and obscure text, Maakah is named as the wife of Makir, a descendant of Manasseh (1 Chron. 7:14–16). Some versions translate the passage in a way that refers to a second Maakah as the sister of Makir (e.g., NIV), but this is not the best understanding of the passage. (7) The wife of Jeiel, a descendant of Benjamin (1 Chron. 8:29; 9:35). (8) The mother of Hanan, one of David’s mighty warriors (1 Chron. 11:43). (9) The mother of Shephatiah, an officer in David’s kingdom (1 Chron. 27:16).

(10) A region mentioned in connection with Geshur and other locations northeast of the Sea of Galilee (Josh. 12:5; 13:11, 13; 2 Sam. 10:6, 8; 1 Chron. 19:7), home of the Maakathites (Deut. 3:14). The other sons of Nahor and Reumah (Tebah, Gaham, Tahash), like Maakah (Gen. 22:24), gave their names to locations in what is today Lebanon and Syria. Maakah the wife of David and mother of Absalom also came from this region (2 Sam. 3:3; 1 Chron. 3:2).

(1) The fourth son of Nahor, Abraham’s brother, by the concubine Reumah (Gen. 22:24). (2) The wife of David who gave birth to Absalom, she was the daughter of Talmai king of Geshur (2 Sam. 3:3; 1 Chron. 3:2).

(3) The mother of Abijah, second king of Judah, also identified as the daughter of Absalom (1 Kings 15:2 [NIV: “Abishalom,” a variant of “Absalom”; see NIV mg.]) and the wife of Rehoboam (2 Chron. 11:20–21). In 2 Chron. 13:2 she is also identified as the mother of Abijah, but here as a descendant of Uriel of Gibeah, likely avoiding a negative reference to Absalom. She is also mentioned as the grandmother of the third king of Judah, Asa. Asa deposed his grandmother because she worshiped false gods (1 Kings 15:10; 2 Chron. 15:16).

(4) The father of Achish, the king of Gath during Solomon’s reign (1 Kings 2:39). (5) Caleb’s concubine, the mother of Sheber and Tirhanah (1 Chron. 2:48). (6) In a difficult and obscure text, Maakah is named as the wife of Makir, a descendant of Manasseh (1 Chron. 7:14–16). Some versions translate the passage in a way that refers to a second Maakah as the sister of Makir (e.g., NIV), but this is not the best understanding of the passage. (7) The wife of Jeiel, a descendant of Benjamin (1 Chron. 8:29; 9:35). (8) The mother of Hanan, one of David’s mighty warriors (1 Chron. 11:43). (9) The mother of Shephatiah, an officer in David’s kingdom (1 Chron. 27:16).

(10) A region mentioned in connection with Geshur and other locations northeast of the Sea of Galilee (Josh. 12:5; 13:11, 13; 2 Sam. 10:6, 8; 1 Chron. 19:7), home of the Maakathites (Deut. 3:14). The other sons of Nahor and Reumah (Tebah, Gaham, Tahash), like Maakah (Gen. 22:24), gave their names to locations in what is today Lebanon and Syria. Maakah the wife of David and mother of Absalom also came from this region (2 Sam. 3:3; 1 Chron. 3:2).

(1) The oldest son of Manasseh and a grandson of Joseph (Josh. 17:1). He was the father of Gilead, Peresh, and Sheresh (Josh. 17:3; 1 Chron. 7:16) and an unnamed daughter (1 Chron. 2:21). His children were “placed at birth on Joseph’s knees” (Gen. 50:23), an idiom for legal adoption and inheritance rights. This places the Makirite clan, which Makir headed (Num. 26:29), in Egypt and under the house of Joseph. Makir had a brother, Asriel (1 Chron. 7:14), and a wife, Maakah (1 Chron. 7:16).

After assisting the other Israelite tribes in the conquest of Canaan (Num. 32:39–40), the descendants of Makir captured Transjordan Gilead, which Moses earlier had allotted to Makir (Deut. 3:15). In the Song of Deborah, Makir is named in a geographical listing of the tribes as they leave to battle Sisera (Judg. 5:14). Makir occurs in the list (after Ephraim-Benjamin and before Zebulun, Issachar, and Naphtali) where Manasseh typically would be listed.

(2) The son of Ammiel from Lo Debar and a descendant of Manasseh. Saul’s son Mephibosheth lived in his house (2 Sam. 9:4–5). Makir also brought beds, basins, vessels, and food to support David and his people during the time of Absalom’s rebellion (2 Sam. 17:27–29).

(1) The oldest son of Manasseh and a grandson of Joseph (Josh. 17:1). He was the father of Gilead, Peresh, and Sheresh (Josh. 17:3; 1 Chron. 7:16) and an unnamed daughter (1 Chron. 2:21). His children were “placed at birth on Joseph’s knees” (Gen. 50:23), an idiom for legal adoption and inheritance rights. This places the Makirite clan, which Makir headed (Num. 26:29), in Egypt and under the house of Joseph. Makir had a brother, Asriel (1 Chron. 7:14), and a wife, Maakah (1 Chron. 7:16).

After assisting the other Israelite tribes in the conquest of Canaan (Num. 32:39–40), the descendants of Makir captured Transjordan Gilead, which Moses earlier had allotted to Makir (Deut. 3:15). In the Song of Deborah, Makir is named in a geographical listing of the tribes as they leave to battle Sisera (Judg. 5:14). Makir occurs in the list (after Ephraim-Benjamin and before Zebulun, Issachar, and Naphtali) where Manasseh typically would be listed.

(2) The son of Ammiel from Lo Debar and a descendant of Manasseh. Saul’s son Mephibosheth lived in his house (2 Sam. 9:4–5). Makir also brought beds, basins, vessels, and food to support David and his people during the time of Absalom’s rebellion (2 Sam. 17:27–29).

A cave at Hebron purchased by Abraham as a burial place for his wife Sarah (Gen. 23). Machpelah became the burial site for most of the patriarchs and their wives. Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah were buried in the same cave (Gen. 49:31). By starting this family burial site in Canaan, Abraham marked Canaan as the ancestral homeland for future Israelites, as opposed to Ur or Harran, where his family had lived earlier. At about the time of Jesus, a massive structure sixty feet high was erected over the cave, apparently by Herod the Great. Still intact, this building has been used through the years as a Jewish memorial, a Crusader church, and now a Muslim mosque. Six cenotaphs (representative tombs) dominate the interior of the building, commemorating the patriarchs and their wives originally buried in the cave below.

In the Table of Nations (Gen. 10:2; see also 1 Chron. 1:5, a genealogy of the three sons of Noah that reflects later nations and languages), Madai is the third of Japheth’s seven sons. He is considered to be the ancestor of the Medes, a people who lived in the Iranian plateau.

Midian was one of the sons of Abraham by his wife Keturah (Gen. 25:1–2). Just before dying, Abraham leaves everything to Isaac and sends Midian and his brothers away “to the land of the east” (25:5–6). The biblical narrative regards him as the progenitor of the Midianites, who inhabited what is now southern Jordan and northern Saudi Arabia. The relations between the Israelites and the Midianites over the next centuries are generally adversarial. Moses’ experience is the exception: After fleeing Egypt, Moses arrives in Midian, marries a Midianite woman, and has an amicable relationship with Jethro, her father (also named Reuel), who was also a priest (Exod. 2–3). Jethro even accompanies the Israelites during part of their wilderness wanderings and gives Moses advice on leading the people (Exod. 18).

The remaining references to the Midianites in the OT are largely antagonistic. In Genesis, the merchants who buy Joseph from his brothers and take him down to Egypt are Midianite (37:25–36). (The merchants are also referred to as Ishmaelites in the same narrative, and it may well be that the term “Ishmaelite” could both refer to Ishmaelites proper and serve to denote Arabic nomadic peoples in general; see also Judg. 8:22–24.) In Numbers, the Midianites join the Moabites in attempting to stop the Israelite advance through their territory, hiring Balaam to curse them (Num. 22–24). Although this attempt fails, because God will not allow Balaam to curse the Israelites, idolatrous sexual relations between the Israelites and the Midianites prompt God to put a plague on his own people (Num. 25). One of God’s last instructions to Moses before his death is to make war against the Midianites to exact revenge for their causing the Israelites to sin (Num. 31). On the other hand, when the Israelites continue their cycle of sin in the promised land, God delivers them to other nations, including the Midianites (Judg. 6–9). Israelite victories over Midian, given to them by God, are celebrated in various later passages in the OT (Ps. 83:9; Isa. 9:4; 10:26; Hab. 3:7).

One of the chiefs of Edom (Gen. 36:43; 1 Chron. 1:54). “Magdiel” is also likely the name of an Edomite tribe.

This infamous pair is known to most readers of the Bible from Rev. 20:8. They stand for all the nations of the world, which are enticed by Satan to attack the saints in the end times. This text universalizes Ezek. 38–39, where “Gog, of the land of Magog, the chief prince of Meshek and Tubal” (38:2–3), is the commander of a coalition (38:2–7) to be gathered in an unprovoked attack on a restored, defenseless Israel. He acts not on his own initiative but rather is impelled and ultimately destroyed by God (38:21–23; 39:2–6). Some have suggested that the mysterious Gog derives from the historical figure Gyges, a seventh-century BC king of Lydia located in western Asia Minor, or Gaga, a god mentioned in the Ras Shamra texts of ancient Ugarit. Others believe that the name “Gog” is derived from “Magog,” since Magog, the land “in the far north” from which Gog came (Ezek. 38:2, 15; 39:6), can be translated as “place of Gog.” Magog is associated in the Table of Nations (Gen. 10:2) with Meshek and Tubal, eponymous sons of Japheth whose territories are presumed to lie somewhere in the vicinity of modern Turkey.

(1) A patriarch listed in Gen. 5 among Adam’s descendants (cf. 1 Chron. 1:2). He was fathered by Kenan in the fourth generation after Adam; he was 65 when he fathered Jared, and he lived to be 895 years old (Gen. 5:12–17). In Luke 3:37 the Greek form of the name is “Mahalaleel” (KJV: “Maleleel”). (2) The father of Shephatiah and a descendant of Judah through Perez (Neh. 11:4).

(1) A patriarch listed in Gen. 5 among Adam’s descendants (cf. 1 Chron. 1:2). He was fathered by Kenan in the fourth generation after Adam; he was 65 when he fathered Jared, and he lived to be 895 years old (Gen. 5:12–17). In Luke 3:37 the Greek form of the name is “Mahalaleel” (KJV: “Maleleel”). (2) The father of Shephatiah and a descendant of Judah through Perez (Neh. 11:4).

(1) A granddaughter of Abraham and the daughter of Ishmael who married Esau (Gen. 28:9). In Gen. 36:3 she is named “Basemath.” (2) A wife of King Rehoboam. She was the daughter of David’s son Jerimoth and Abihail (2 Chron. 11:18). (3) A term of uncertain meaning found in the superscriptions of Pss. 53; 88. The term is likely a musical or choreographic instruction. In Ps. 88 the term is followed by le’annot (which can mean either “to inflict” or “to sing out”) and may indicate a kind of lamentation rite, a type of responsive performance by two groups, or a completed rite of affliction.

(1) A granddaughter of Abraham and the daughter of Ishmael who married Esau (Gen. 28:9). In Gen. 36:3 she is named “Basemath.” (2) A wife of King Rehoboam. She was the daughter of David’s son Jerimoth and Abihail (2 Chron. 11:18). (3) A term of uncertain meaning found in the superscriptions of Pss. 53; 88. The term is likely a musical or choreographic instruction. In Ps. 88 the term is followed by le’annot (which can mean either “to inflict” or “to sing out”) and may indicate a kind of lamentation rite, a type of responsive performance by two groups, or a completed rite of affliction.

This city, whose name means “two camps,” was named by Jacob when he met the angels of God right before his encounter with God at Peniel (Gen. 32:2). After the conquest and settlement, Mahanaim was located on the border of Gad and Manasseh and set aside as a Levitical city (Josh. 13:26, 30; 21:38). It served as the capital for Saul’s son Ish-Bosheth until his murder led to the unification of David’s kingdom (2 Sam. 2:8, 12, 29). David sought refuge here when pursued by Absalom and used it as his headquarters when fighting against his son (2 Sam. 17:24, 27; 19:32). Solomon made it the seat of one of his administrative districts (1 Kings 4:14). Situated east of the Jordan and north of the Jabbok Rivers, its precise location remains uncertain. According to the Song of Songs 6:13 the woman asks the man why he looks at her as on the “dance of Mahanaim,” which is better translated the “dance of two war camps.” Whatever the translation, the context makes it clear she is referring to the fact that he cannot take his eyes off of her.

The KJV translation for a young girl, an unmarried woman or virgin, or a female servant. At least five Hebrew words are used to refer to such women. Betulah refers to an unmarried virgin or a young woman who has had no sexual experience (Gen. 24:16; Job 31:1; Exod. 22:16–17). A man who forcefully lay with such a woman was expected to marry her (Deut. 22:13–19). When David was old, a virgin was found to lie at his side to keep him warm (1 Kings 1:2). Israel as a nation is identified as a young virgin (Jer. 31:4). The second term is ’amah, translated “bondwoman,” “maidservant,” “maid,” “bondmaid,” “servant,” or “female servant” (Gen. 20:17; Exod. 2:5). The third is shipkhah, which refers to a female slave who is of close kinship to her master (Gen. 29:24). The fourth is na’arah, which is translated “unmarried girl” (Esther 2:4 [NIV: “young woman”]) or “servant” (Esther 4:4 [NIV: “female attendant”]; Ruth 2:23). The fifth is ’almah, which is translated “girl” (Exod. 2:8), “virgin” (Isa. 7:14), or “maiden” (Prov. 30:19 [NIV: “young woman”]).

In the NT, several Greek words are sometimes translated as “maiden” in the KJV. Parthenos refers to a “virgin,” male or female (Matt. 1:23; Acts 21:9; Rev. 14:4). Pais generally means “a young girl,” “maiden,” or “child” (Luke 8:51, 54). Paidiskē refers to a “female slave,” “servant maid,” or “servant girl” (Mark 14:66; Luke 12:45). The word korasion refers to a “girl” or “little girl” (Matt. 9:24–25). Nymphē refers to a “young wife” or “bride” (Luke 12:53; Rev. 21:2).

The KJV translation for a young girl, an unmarried woman or virgin, or a female servant. At least five Hebrew words are used to refer to such women. Betulah refers to an unmarried virgin or a young woman who has had no sexual experience (Gen. 24:16; Job 31:1; Exod. 22:16–17). A man who forcefully lay with such a woman was expected to marry her (Deut. 22:13–19). When David was old, a virgin was found to lie at his side to keep him warm (1 Kings 1:2). Israel as a nation is identified as a young virgin (Jer. 31:4). The second term is ’amah, translated “bondwoman,” “maidservant,” “maid,” “bondmaid,” “servant,” or “female servant” (Gen. 20:17; Exod. 2:5). The third is shipkhah, which refers to a female slave who is of close kinship to her master (Gen. 29:24). The fourth is na’arah, which is translated “unmarried girl” (Esther 2:4 [NIV: “young woman”]) or “servant” (Esther 4:4 [NIV: “female attendant”]; Ruth 2:23). The fifth is ’almah, which is translated “girl” (Exod. 2:8), “virgin” (Isa. 7:14), or “maiden” (Prov. 30:19 [NIV: “young woman”]).

In the NT, several Greek words are sometimes translated as “maiden” in the KJV. Parthenos refers to a “virgin,” male or female (Matt. 1:23; Acts 21:9; Rev. 14:4). Pais generally means “a young girl,” “maiden,” or “child” (Luke 8:51, 54). Paidiskē refers to a “female slave,” “servant maid,” or “servant girl” (Mark 14:66; Luke 12:45). The word korasion refers to a “girl” or “little girl” (Matt. 9:24–25). Nymphē refers to a “young wife” or “bride” (Luke 12:53; Rev. 21:2).

(1) The oldest son of Manasseh and a grandson of Joseph (Josh. 17:1). He was the father of Gilead, Peresh, and Sheresh (Josh. 17:3; 1 Chron. 7:16) and an unnamed daughter (1 Chron. 2:21). His children were “placed at birth on Joseph’s knees” (Gen. 50:23), an idiom for legal adoption and inheritance rights. This places the Makirite clan, which Makir headed (Num. 26:29), in Egypt and under the house of Joseph. Makir had a brother, Asriel (1 Chron. 7:14), and a wife, Maakah (1 Chron. 7:16).

After assisting the other Israelite tribes in the conquest of Canaan (Num. 32:39–40), the descendants of Makir captured Transjordan Gilead, which Moses earlier had allotted to Makir (Deut. 3:15). In the Song of Deborah, Makir is named in a geographical listing of the tribes as they leave to battle Sisera (Judg. 5:14). Makir occurs in the list (after Ephraim-Benjamin and before Zebulun, Issachar, and Naphtali) where Manasseh typically would be listed.

(2) The son of Ammiel from Lo Debar and a descendant of Manasseh. Saul’s son Mephibosheth lived in his house (2 Sam. 9:4–5). Makir also brought beds, basins, vessels, and food to support David and his people during the time of Absalom’s rebellion (2 Sam. 17:27–29).

(1) The oldest son of Manasseh and a grandson of Joseph (Josh. 17:1). He was the father of Gilead, Peresh, and Sheresh (Josh. 17:3; 1 Chron. 7:16) and an unnamed daughter (1 Chron. 2:21). His children were “placed at birth on Joseph’s knees” (Gen. 50:23), an idiom for legal adoption and inheritance rights. This places the Makirite clan, which Makir headed (Num. 26:29), in Egypt and under the house of Joseph. Makir had a brother, Asriel (1 Chron. 7:14), and a wife, Maakah (1 Chron. 7:16).

After assisting the other Israelite tribes in the conquest of Canaan (Num. 32:39–40), the descendants of Makir captured Transjordan Gilead, which Moses earlier had allotted to Makir (Deut. 3:15). In the Song of Deborah, Makir is named in a geographical listing of the tribes as they leave to battle Sisera (Judg. 5:14). Makir occurs in the list (after Ephraim-Benjamin and before Zebulun, Issachar, and Naphtali) where Manasseh typically would be listed.

(2) The son of Ammiel from Lo Debar and a descendant of Manasseh. Saul’s son Mephibosheth lived in his house (2 Sam. 9:4–5). Makir also brought beds, basins, vessels, and food to support David and his people during the time of Absalom’s rebellion (2 Sam. 17:27–29).

A grandson of Asher (Gen. 46:17; 1 Chron. 7:31) and the ancestor of the Mal-kie-lites (Num. 26:45).