A transliteration of the Hebrew word qohelet, which identifies the main character of Ecclesiastes. Traditionally, this character has been identified with Solomon, although it is widely recognized that the indirect reference to Solomon is a literary device. English translations of the name include “Preacher” and “Teacher,” although these are completely speculative and have no real connection with the Hebrew root. The verbal root of qhl concerns gathering, and it may be used as a literary device to allude to Solomon’s acts of gathering, whether it be gathering of wealth, gathering of people for instruction in wisdom, or gathering wisdom sayings. Perhaps the second of these options is to be preferred because the Hebrew verb qhl generally is used in reference to gathering people (e.g., Exod. 35:1), and the nominal forms almost always refer to gatherings of people (e.g., Num. 10:7). See also 1 Kings 8:1, 2, 14, 22, 55, where the verb qhl is used to describe Solomon’s gathering the people together for the dedication of the temple.
A bird that God twice gave to the Israelites for food. In both instances the Israelites’ grumbling about their diet prompted God’s action. God first provided quail to the Israelites early in the wilderness wanderings, also giving them manna for the first time in the same twenty-four-hour period (Exod. 16:1–15; Ps. 105:40). The next time God provided quail, he became angry and sent a plague upon the people who were about to eat the quail. Many died and were buried at Kibroth Hattaavah, which means “graves of craving” (Num. 11:1–35).
A place where stonecutters hewed out blocks of stone for constructing and repairing buildings (2 Chron. 34:11). Much of hilly Israel has limestone or other types of rock near the surface, making stone a common building material throughout history. Many structures were made from naturally shaped fieldstones, but the wealthy could afford to pay stonecutters for their skilled and dangerous (Eccles. 10:9) work in quarries to cut out and shape stones for homes, palaces, and temples. King Solomon used eighty thousand stonecutters in quarries in Israel’s hill country when he built the temple (1 Kings 5:15). The stonecutters even dressed the stones at the quarries, so the noise of hammer and chisel finishing the stones was not heard at the site of the temple (1 Kings 6:7).
The person or officer in charge of storing and distributing food and supplies for a military group, rarely appearing in Scripture. David brought supplies to his brothers’ military camp and left them with the quartermaster (1 Sam. 17:22 GW; NIV: “the keeper of supplies”). Jeremiah 51:59 describes Seraiah as “quartermaster” (NRSV, NASB, NET) or “staff officer” (NIV), literally, “prince of the resting place” (Heb. sar menukhah), perhaps indicating the person in charge of the place where soldiers rested and were resupplied.
A believer in Corinth whom Paul refers to as “our brother” as he conveys greetings from Erastus and Quartus to the church in Rome (Rom. 16:23).
In Acts 12:4 the KJV translates the Greek term tetradion as “quaternion,” referring to a squad composed of four soldiers. Peter was guarded by four such squads when arrested by Herod Agrippa.
The highest-ranking female member of a royal household. In the book of Esther the position of queen, though tenuous, is shown to be one of influence over the king (chap. 7) and over the nation (1:16–20). A queen may also be associated with great beauty (Esther 2:2–17; Song 6:8–9; Ezek. 16:13). A queen’s participation in governing with the king varies in different passages. Queen Esther is expected to come before the king only when summoned (Esther 4:11), while the queen of King Belshazzar enters the banquet hall freely to counsel the king (Dan. 5:10–12). In Neh. 2:6 the queen of Persia sits enthroned beside the king.
The Queen of Sheba (“Queen of the South” in Matt. 12:42; Luke 11:31) is involved in foreign policy and tests the wisdom of King Solomon before the two leaders exchange royal gifts (1 Kings 10:1–13; 2 Chron. 9:1–12). Other foreign queens mentioned in Scripture include Pharaoh’s wife Tahpenes (1 Kings 11:19) and the Kandake of Ethiopia (Acts 8:27).
In some passages the title of queen is bestowed not on the wife but on the mother of the king, who is called the “queen mother” (1 Kings 15:13; 2 Kings 10:13; 2 Chron. 15:16; Jer. 13:18; 29:2). Hence, Jezebel is referred to not as queen but only by name or as the wife of the king (e.g., 1 Kings 16:31; 21:5–7; cf. Herodias in Matt. 14:3).
Though never called a queen in the Bible (probably because she was a usurper), Athaliah, the mother of King Ahaziah (who had been assassinated by Jehu), reigned as queen of Judah for approximately six years (842–836 BC; 2 Kings 11; 2 Chron. 22:10–23:21). She secured the throne by murdering many in the royal family. The one exception was Joash, a baby son of Ahaziah, saved by his nurse, Jehoshabeath. After six years, the priest Jehoiada executed a successful coup to remove her from the throne and to put seven-year-old Joash, a surviving son of Ahaziah, on the throne.
The term “queen” also appears in prophetic texts in reference to other gods (the “Queen of Heaven” in Jer. 7:18; 44:15–24) and to the city of Babylon (Isa. 47:5–7).
The title that Jeremiah uses in reference to a goddess being worshiped in Judah (Jer. 7:18; 44:17–19, 25). This title was bestowed on several major goddesses in the ancient Near East, and since Jeremiah avoids using her name, the precise identity of the goddess is uncertain. According to Jeremiah, aspects of her worship included baking cakes in her image, offering sacrifices, and pouring out drink offerings. All these are recognized as elements in the worship of the Babylonian goddess Ishtar, but identifying her as Jeremiah’s “Queen of Heaven” is not without problems. In particular, Jer. 44 makes reference to Judah and Egypt, which were not the primary locations for Ishtar, suggesting that one of the Canaanite goddesses, Anat or Ashtarte (Ashtoreth), might be more likely, for they were also worshiped in Egypt.
A queen who came to Jerusalem to visit Solomon (1 Kings 10; 2 Chron. 9; cf. Matt. 12:42). Sheba probably is located in southwestern Arabia (modern Yemen). See also Sabean.
A queen who came to Jerusalem to visit Solomon (1 Kings 10; 2 Chron. 9; cf. Matt. 12:42). Sheba probably is located in southwestern Arabia (modern Yemen). See also Sabean.
In the KJV, words that mean “alive,” “to make alive,” or “to revive” (e.g., Num. 16:30; Ps. 71:20; John 5:21; Acts 10:42; Rom. 8:11; 2 Tim. 4:1; 1 Pet. 4:5).
In the KJV, words that mean “alive,” “to make alive,” or “to revive” (e.g., Num. 16:30; Ps. 71:20; John 5:21; Acts 10:42; Rom. 8:11; 2 Tim. 4:1; 1 Pet. 4:5).
In Acts 27:17 the KJV translates the Greek word Syrtis as “quicksands,” referring to the “sandbars of Syrtis” (NIV, NLT) or simply “the Syrtis” (NRSV, ESV). See also Syrtis.
A matting made from goats’ hair (1 Sam. 19:13, 16 NASB, NET). This could be a woven piece of material or simply an intertwined tangle of goats’ hair.
Publius Sulpicius Quirinius (c. 50 BC–AD 21) was a successful Roman military commander and politician best known for conducting a census mentioned at the beginning of Christ’s birth narrative in Luke 2:2. Ancient historians, including Tacitus, Strabo, and Josephus, wrote about Quirinius, so a fair bit is known about his career. However, all this information lends to a historical problem when compared to the Gospel accounts. Jesus’ birth takes place during the time of Herod the Great (Matt. 2:1; Luke 1:5), but only Luke’s account mentions Quirinius conducting a census as the governor of Syria before Herod’s death. Every other known account places this census in AD 6/7, some ten years after Herod’s death.
For centuries a number of attempts have been made to solve the problem, but without more evidence each solution remains inconclusive. The following suggestions have been made: (1) The census began during Herod’s reign but ended when Quirinius was governor of Syria. (2) “Quirinius” is a textual error, and Luke originally wrote of another governor in 2:2. Adherents to this theory usually cite Tertullian (Marc. 4.19), but no manuscript of Luke supports this. (3) Quirinius was governor of Syria twice, performing one census in Herod’s day and one in AD 6/7. The ancient inscription Lapis Tiburtinus may support this. (4) “First” (Gk. prōtē) in Luke 2:2 should be translated “before,” which makes Luke’s census the one “before Quirinius was governor.” However, some grammarians disagree. (5) “Governor” (hēgemoneuōn) in Luke 2:2 is ambiguous; therefore, Quirinius must have had some kind of office warranting Luke’s mention. This appeal requires more evidence.
A container, typically made of leather, for carrying arrows (Gen. 27:3; Job 39:23; Isa. 22:6) and usually slung over the shoulders of hunters.