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Search Term:	GAR
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Topic: ABAGARUS

Source: EN


Subtopic: a-bag'-a-rus. Also See: ABGARUS Next Topic: ABAGTHA Previous Topic: ABADIAS

Topic: ABGAR, ABGARUS, ABAGARUS

Source: EN


Subtopic: ab'-gar, ab-ga'-rus, a-bag'-a-rus (Abgaros): Written also Agbarus and Augarus. A king of Edessa. A name common to several kings (toparchs) of Edessa, Mesopotamia. One of these, Abgar, a son of Uchomo, the seventeenth (14th?) of twenty kings, according to the legend (Historia Ecclesiastica, i. 13) sent a letter to Jesus, professing belief in His Messiahship and asking Him to come and heal him from an incurable disease (leprosy?), inviting Him at the same time to take refuge from His enemies in his city, "which is enough for us both. " Jesus answering the letter blessed him, because he had believed on Him without having seen Him, and promised to send one of His disciples after He had risen from the dead. The apostle Thomas sent Judas Thaddeus, one of the Seventy, who healed him (Cod. Apocrypha New Testament). Contributor: A. L. Breslich Next Topic: ABHOR Previous Topic: ABEZ

Topic: AGAR

Source: EN


Subtopic: a'-gar (Agar). Found once in the Apocrypha in the Greek (Baruch 3:23) probably for the Old Testament Hagar, mother of Ishmael, whose children are mentioned with the merchants of Meran (Midian) and Teman. In 1 Ch 5:10 the "Hagarites" the King James Version, are located East of Gilead, and In the days of Saul were at war with the tribe of Reuben. See also 1 Ch 5:19,20 and 1 Ch 27:31. In Ps 83:6 the name of the same people is Hagarenes. Next Topic: AGARENES Previous Topic: AGAPE
References Collection: ; Baruch 3:23 ;

Topic: AGARENES

Source: EN


Subtopic: ag-a-renz': Baruch 3:23 the King James Version. In the Old Testament the word is HAGARENES (which see). Also See: AGAR Next Topic: AGATE Previous Topic: AGAR

Topic: BEG, BEGGAR, BEGGING

Source: EN


Subtopic: Topic Outline 1. No Law Concerning Beggars or Begging in Israel: [GoTo] 2. Begging Not Unknown to the Ancient Jews: [GoTo] 3. Begging and Alms-taking Denounced in Jewish Literature: [GoTo] 4. Professional Beggars a Despised Class: [GoTo] 5. In the Gospel Age: [GoTo] 6. A Change in Modern Times: [GoTo] 1. No Law Concerning Beggars or Begging in Israel: [Top] It is significant that the Mosaic law contains no enactment concerning beggars, or begging, though it makes ample provision for the relief and care of "the poor in the land." Biblical Hebrew seems to have no term for professional begging, the nearest approach to it being the expressions "to ask (or seek) bread" and "to wander." This omission certainly is not accidental; it comports with the very nature of the Mosaic law, the spirit of which is breathed in this, among other kindred provisions, that a poor Hebrew who even sold himself for debt to his wealthy brother was allowed to serve him only until the Jubilee (See JUBILEE ), and his master was forbidden to treat him as a sl ave (Lev 25:39). These laws, as far as actually practiced, have always virtually done away with beggars and begging among the Jews. 2. Begging Not Unknown to the Ancient Jews: [Top] Begging, however, came to be known to the Jews in the course of time with the development of the larger cities, either as occurring among themselves, or among neighboring or intermingling peoples, as may be inferred from Ps 59:15; compare 109:10, where Yahweh is besought that the children of the wicked may be cursed with beggary, in contra-distinction to the children of the righteous, who have never had to ask bread (Ps 37:25, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed asking (English Versions, "begging") bread." For the Hebrew expression corresponding to "begging" see Ps 59:15, "They shall wander up and down for food"; and compare Ps 119:10, "Let me not wander," etc. 3. Begging and Alms-taking Denounced in Jewish Literature: [Top] The first clear denunciation of beggary and almstaking in Jewish literature is found in Ecclesiasticus (Sirach) 40:28-30, where the Hebrew for "begging" is to "wander," ete, as in Ps 59:15, according to the edition of Cowley and Neubauer; Oxford, 1897. There as well as in Tobit, and in the New Testament, where beggars are specifically mentioned, the word eleemosune has assumed the special sense of alms given to the begging poor (compare Tobit 4:7,16,17; 12:8-11; Ecclesiasticus (Sirach) 3:14,30; 7:10; 16:14; Mt 6:2-4; 20:30-34; Mk 10:46-52; Lk 11:41; 12:33; Jn 9:1-41; Acts 9:36; 10:2,4,31; 24:17). 4. Professional Beggars a Despised Class: [Top] As to professional beggars, originally, certainly, and for a long time, they were a despised class among the Hebrews; and the Jewish communities are forbidden to support them from the general charity fund (BB, 9a; Yoreh De`ah, 250, 3). But the spirit of the law is evinced again in that it is likewise forbidden to drive a beggar away without an alms (ha-Yadh ha-Chazaqah, in the place cited 7 7). 5. In the Gospel Age: [Top] Begging was well known and beggars formed a considerable class in the gospel age. Proof of this is found in the references to almsgiving in the Sermon on the Mount (Mt 5 through 7 and parallels), and in the accounts of beggars in connection with public places, e.g. the entrance to Jericho. (Mt 20:30 and parallels), which was a gateway to pilgrims going up to Jerusalem to the great festivals and in the neighborhood of rich men's houses (Lk 16:20), and especially the gates of the Temple at Jerusalem (Acts 3:2). This prevalence of begging was due largely to the want of any adequate system of ministering relief, to the lack of any true medical science and the resulting ignorance of remedies for common diseases like ophthalmia, for instance, and to the impoverishment of the land under the excessive taxation of the Roman government (Hausrath, History of New Testament Times, I, 188 (Eng. translation Williams and Norgate), compare Edersheim, Life and Times of Jesus,II , 178). That begging was looked down upon is incidentally evidenced by the remark of the unjust steward, "To beg I am ashamed" (Lk 16:3); and that, when associated with indolence, it was strongly condemned by public opinion appears from Sirach (40:28-30).The words used for "beg," "beggar" of English Versions of the Bible in the New Testament differ radically in idea: in those formed from aiteo (Mk 10:46; Lk 16:3; 18:35; Jn 9:8 the Revised Version (British and American)) the root idea is that of "asking," while ptochos (Lk 16:20,22) suggests the cringing or crouching of a beggar. But see Mt 5:3 where the word for "humble" is ptochos. 6. A Change in Modern Times: [Top] A marked change has come over Jewish life in modern times, in this as well as in other respect. Since the 17th century the Jewish poor in many parts of the world have made it a practice, especially on Fridays and on the eves of certain festivals, to go systematically from house to house asking alms. In parts of Europe today it is a full-grown abuse: crowds of Jewish beggars push their way and ply their trade about the synagogue doors (Abrahams, EB, article "Alms," 310). So the Jewish beggar, in spite of the spirit of the law and ancient Jewish custom, has, under modern conditions too well known to require explanation here, become a troublesome figure and problem in modern Jewish society. For such beggars and begging, see Jew Encyclopedia, articles "Schnorrers," "Alms," etc., and for another kind of begging among modern Jews, and collections for poverty-stricken Jewish settlers in Palestine, see the articles "Chalukah," "Charity," etc. LITERATURESaalschiutz, Arch. der Hebraer, II, chapter xviii (Konigsberg, 1855-56); Riehm Handworterbuch zu den Buchern des A T, under the word "Almosen "; compare Jew Encyclopedia,HDB , and Encyclopedia B, arts, "Alms"; and Abrahams, Jewish Life in the Middle Ages, chapters xvii, xviii (Philadelphia, 1896); Mackie, Bible Manners and Customs; Day, The Social Life of the Hebrews. Contributor: George B. Eager Next Topic: BEGGARLY Previous Topic: BEFORE
References Collection: ; Leviticus 25:39 ; Psalm 37:25 ; Matt. 5 - 7 ; Matt. 20:30 ; Luke 16:20 ; Acts 3:2 ; Luke 16:3 ; Mark 10:46 ; Luke 16:3 ; 18:35 ; John 9:8 ; Luke 16:20,22 ;

Topic: BEGGARLY

Source: EN


Subtopic: beg'-er-li (ptochos): The word has the thought of "to crouch" or "cringe," such as is common with professional beggars. It is used in Mt 5:3 and Gal 4:9, and in both cases means complete spiritual destitution. As used in Galatians it expresses the contrast between their present condition and the former estate, toward which he says they are again tending. Paul has in mind both the Jewish and heathen systems of religion with all their outward show. He therefore here emphasizes the immeasurable superiority of the riches and liberty in Christ. He further expresses this same thought of the law in Rom 8:3 and Heb 7:18. In view of the wretchedness of the condition indicated by the word "beggarly," he states his astonishment that they should so little appreciate the liberty and riches which they now enjoy as even to think of going back to the former condition. Contributor: Jacob W. Kapp Next Topic: BEGIN Previous Topic: BEG, BEGGAR, BEGGING

Topic: GAR

Source: EN


Subtopic: gar: the King James Version for GAS (which see). Next Topic: GARDEN Previous Topic: GAP

Topic: GARDEN

Source: EN


Subtopic: gar'-d'-n (gan, gannah, ginnah; kepos): The Arabic jannah (diminutive, jannainah), like the Hebrew gannah, literally, "a covered or hidden place," denotes in the mind of the dweller in the East something more than the ordinary garden. Gardens in Biblical times, such as are frequently referred to in Semitic literature, were usually walled enclosures, as the name indicates (Lam 2:6 the American Revised Version, margin), in which there were paths winding in and out among shade and fruit trees, canals of running water, fountains, sweet-smelling herbs, aromatic blossoms and convenient arbors in which to sit and enjoy the effect. These gardens are mentioned in Gen 2 and 3; 13:10; Song 4:12-16; Eccl 2:5,6; Ezek 28:13; 31:8,9; 36:35; Joel 2:3. Ancient Babylonian, Assyrian and Egyptian records show the fondness of the rulers of these countries for gardens laid out on a grand scale and planted with the rarest trees and plants. The drawings made by the ancients of their gardens leave no doubt about their general features and their correspondence with Biblical gardens. The Persian word pardec (paradeisos) appears in the later Hebrew writings to denote more extensive gardens or parks. It is translated "orchards" in Eccl 2:5 the King James Version; Song 4:13. Also See: PARADISE Such gardens are still common throughout the Levant. They are usually situated on the outskirts of a city (compare Jn 18:1,26; 19:41), except in the case of the more pretentious estates of rich pashas or of the government seats (compare 2 Ki 21:18; Est 1:5; 7:7,8; Neh 3:15; 2 Ki 25:4; Jer 39:4; 52:7). They are enclosed with walls of mud blocks, as in Damascus, or stone walls capped with thorns, or with hedges of thorny bushes (compare Lam 2:6 the American Revised Version, margin), or prickly pear. In nearly treeless countries, where there is no rain during 4 or 5 months, at least, of the year, the gardens are often the only spots where trees and other vegetation can flourish, and here the existence of vegetation depends upon the water supply, brought in canals from streams, or raised from wells by more or less crude lifting machines (compare Nu 24:7). Such references as Gen 2:10; Nu 24:6; Dt 11:10; Isa 1:30; 58:11; Song 4:15 indicate that in ancient times they were as dependent upon irrigation in Biblical lands as at present. The planning of their gardens so as to utilize the water supplies has become instinctive with the inhabitants of Palestine and Syria. The writer has seen a group of young Arab boys modeling a garden out of mud and conducting water to irrigate it by channels from a nearby canal, in a manner that a modern engineer would admire. Gardens are cultivated, not only for their fruits and herbs (compare Song 6:11; Isa 1:8; 1 Ki 21:2) and shade (compare Song 6:11; Lk 13:19), but they are planned to serve as dwelling-places during the summer time when the houses are hot and stuffy. That this was an ancient practice is indicated by Song 5:2; 6:2; 8:13. A shaded garden, the air laden with the ethereal perfumes of fruits and flowers, accompanied by the music of running water, a couch on which to sit or recline, suggest a condition of bliss dear to the Oriental. Only one who has traveled for days in a dry, glaring desert country and has come upon a spot like the gardens of such a city as Damascus, can realize how near like paradise these gardens can appear. Mohammed pictured such a place as the future abode of his followersNo doubt the remembrances of his visit to Damascus were fresh in his mind when he wrote. El-Jannah is used by the Moslems to signify the "paradise of the faithful."Gardens were used as places of sacrifice, especially in heathen worship (Isa 1:29; 65:3; 66:17). They sometimes contained burial places (2 Ki 21:18,26; Jn 19:41).Figurative: The destruction of gardens typified desolation (Am 4:9); on the other hand, fruitful gardens figured prosperity (Nu 24:6; Job 8:16; Isa 51:3; 58:11; 61:11; Jer 29:5,28; 31:12; Am 9:14). Contributor: James A. Patch Next Topic: GARDEN, THE KING'S Previous Topic: GAR
References Collection: ; Lament. 2:6 ; Isaiah 1:29 ; 65:3 ; 66:17 ; 2Kings 21:18,26 ; John 19:41 ; Amos 4:9 ; Numbers 24:6 ; Job 8:16 ; Isaiah 51:3 ; 58:11 ; 61:11 ; Jeremiah 29:5,28 ; 31:12 ; Amos 9:14 ;

Topic: GARDEN, THE KING'S

Source: EN


Subtopic: Mention is made of "the king's garden" in 2 Ki 25:4; Jer 39:4; 52:7 (fundamentally the same passage), in connection with the flight of Zedekiah from Jerusalem; and again in Neh 3:15. The last passage shows that the "garden" was at the pool of Siloah (the Revised Version (British and American) "Shelah"), at the mouth of Tyropeon, near the "fountain gate." This would seem to be "the gate between the two walls which was by the king's garden" of the passages in 2 Ki and Jer (compare 2 Ch 32:5). On the topography, see JERUSALEM ; also Robinson, Palestine,II , 142. Arnold (in Herzog) thinks the garden is probably identical with "the garden of Uzza" of 2 Ki 21:18,26. Contributor: James Orr Next Topic: GARDEN-HOUSE Previous Topic: GARDEN

Topic: GARDEN-HOUSE

Source: EN


Subtopic: (beth ha-gan): A place mentioned in describing the flight of Ahaziah, king of Judah, from Jehu (2 Ki 9:27). Probably we ought not to translate the Hebrew, but take it as a proper name, BETH-HAGGAN (which see). If he fled southward, the town might possibly be Jenin, EN-GANNIM, which see. Next Topic: GARDENER Previous Topic: GARDEN, THE KING'S
References Collection: ; 2Kings 9:27 ;

Retrieval Data
Search Term:	GAR
Current Page	1
Total Pages Retrieved:	4
Total Citations Retrieved:	34