hundred and thirty-eight), it certainly means fermented grape juice, and in the remainder it may fairly be presumed to do so. In four only (Isa. 16:10; Jer. 40:10-12; Lam. 2:12) is it really doubtful. In no passage can it be positively shown to have any other meaning. The intoxicating character of yah'-yin in general is plain from Scripture. To it are attributed the darkly flashing eye" (Gen. 49:12; A. V. "red"), the unbridled tongue (Prov. 20:1; Isa. 28:7), the excitement of the spirit (Prov. 31:6; Isa. 5:11; Zech. 9:15; 10:7), the enchained affections of its votaries (Hos. 4:11), the perverted judgment (Prov. 31:5; Isa. 28:7), the indecent exposure (Hab. 2: 15, 16), and the sickness resulting from the heat (chemah, A. V. "bottles ") of wine (Hos. 7:5). wine was ordinarily made (Mic. 6:15; Prov. 3:10; Joel 2:24). As to the intoxicating character of this drink, the allusions to its effects are confined to a single passage, "Whoredom and wine [yah'yin] and new wine [tee-roshe'] take away the heart," where tee-roshe' appears as the climax of engrossing influences, in immediate connection with yah'-yin. (3) Kheh'-mer (Heb. 2), or kham-ar' (Chald. 2). This word occurs eight times—twice (Deut. 32:14; Isa. 27:2) in its Hebrew and six in its Chaldee form (Ezra 6:9; 7:22; Dan. 5:1, 2, 4, 23). It conveys the notion of foaming or ebullition, and may equally well apply to the process of fermentation, or to the frothing of liquid freshly poured out, in which latter case it might be used of an unfer So in actual instances: Noah planted a vine-mented liquid. yard, and drank of the yah'-yin and was drunken (Gen. 9:21); Nabal drank yah'-yin and was very drunken (1 Sam. 25:36, 37); the "drunkards of Ephraim were overcome with yah'-yin” (Isa. 28:1). Jeremiah says, "I am like a drunken man, and like a man whom yah'-yin hath overcome (Jer. 23:9). The intoxicating quality of yah'-yin is confirmed by rabbinical testimony. The Mishna, in the treatise on the Passover, informs us that four cups of wine were poured out and blessed, and drunk by each of the company at the eating of the paschal lamb, and that water was also mixed with wine, because it was considered too strong to be drunk alone. The Gemara adds, "The cup of blessing is not to be blessed, until it is mixed with water." To meet the objection, How can intoxication be hindered? the rabbins replied, "Because wine between eating does not intoxicate a man." But although usually intoxicating, yet it was not only permitted to be drunk, but was also used for sacred purposes, and is spoken of as a blessing (Gen. 49:12; Deut. 14:2426; Exod. 29:40; Lev. 23:13; Num. 15:5; Amos 4:9). "Some, indeed, have argued from these passages that yah'-yin could not always have been alcoholic. But this is begging the question, and that in defiance of the facts. Although invariably fermented, it was not always inebriating, and in most instances, doubtless, was but slightly alcoholic, like the vin ordinaire of France" (McC. and S., Cyc., s. v.). 66 It is ren (4) Shay-kawr (Heb., an intoxicant), an inebriating drink, whether wine prepared or distilled from barley, honey, or dates. dered in the A. V. "strong drink" twenty-one "times, and once "strong wine" (Num. 28:7; Psa.. 69:12, "drinkers of strong drink "). Dr. Douglass 66 But we incline to the (Imp. Dict., s. v.) says, belief that shechar early came to have a fixed meaning related to that of yayin; the latter denoting all the liquid products of the grape, from 'asis to mesech; the former including all similar products of any fruit except the grape. The liquors included under shechar might therefore be pomegranate wine, palm wine, apple wine, honey wine, perhaps even beer, for some have identified it with the liquor obtained from barley by the Egyptians." The word is employed in the following passages in such a manner as to show decisively that it denotes an intoxicating drink: Lev. 10:9, where the priests are forbidden to drink wine, or shay-kawr', when they go into the tabernacle; 1 Sam. 1:15, where Hannah, charged with drunkenness by Eli, replies it is not so-"I have drunk neither wine nor shay-kawr';" Psa. 69:12, where the psalmist complains, "I was the song of the drinkers of shay-kawr" (A. V. "drunkards "); Prov. 31:4, 5, "It is not for kings to drink wine; nor for princes shay-kawr': lest they drink, "Woe unto them and forget the law;" Isa. 5:22, that are mighty to drink wine, and men of strength to mingle shay-kawr" (comp. 28:7; 29:9). (5) Aw-sees' (Heb. O, Cant. 8:2; Isa. 49:26; Joel 1:5; 3.18; Amos 9:13) is derived from a word signifying "to tread," and therefore refers to the method by which the juice was expressed from the fruit. It would very properly refer to new wine as being recently trodden out, but not necessarily to unfermented wine. (2) Tee-roshe (Heb. i) properly signifies must, the freshly pressed juice of the grape (the yeuxos of the Greeks, or sweet wine); rendered new wine" in Neh. 10:39; 13:5, 12; Prov. 3:10; Isa. 24:7; 65:8; Hos. 4:11; 9:2; Joel 1:10; Hag. 1:11; Zech. 9:17; “sweet wine" in Mic. 6:15. In this last passage it seems to be used for that from which wine is made. The question whether either of the above terms ordinarily signified a solid substance, would be at once settled by a reference to the manner in which they were consumed. With regard to yah'-yin we are not aware of a single passage which couples it with the act of eating. In the only passage where the act of consuming (7) Meh'-sek (Heb. O, a mixture) is wine tee-roshe alone is noticed (Isa. 62:8, 9), the verb is mixed with water or aromatics (Psa. 75:8, A. V. shaw-thaw (Heb.), which constantly indi-"mixture"). But the noun appears to have been cates the act of drinking. There are, moreover, restricted in usage to a bad sense, to denote wine passages which seem to imply the actual manu- mingled with stupefying or exciting drugs, so that facture of tee-roshe' by the same process by which the wine might produce more powerful effects (6) So'-beh (Heb. 5, potation) occurs only three times (Isa. 1:22, "wine;" Hos. 4:18, "drink;" Nah. 1:10, "drunken"), but the verb and participle often-the latter to denote drunk, a drunkard, a toper. than was possible otherwise, at a time when dis-ments of ancient Egypt furnish abundant evidence tillation had not been discovered. (8) Kho'-mets (Heb. 7) occurs five times, and is simply vinegar. It was probably made from yah'-yin or shay-kawr'. (9) Ay-nawh' (Heb., A. V. "wine" in Hos. 3:1; elsewhere correctly "grapes "). (10) Yeh'-keb (Heb. P, A. V. "wine" in Deut. 16:13; elsewhere correctly "press "). See WINE PRESS. that the people of that country, both male and female, indulged liberally in the use of wine. Under the Mosaic law wine formed the usual drink offering that accompanied the daily sacrifice (Exod. 29:40), the presentation of the first fruits (Lev. 23:13), and other offerings (Num. 15:5). Tithe was to be paid of wine as of other products. The priest was also to receive first fruits of wine, as of other articles (Deut. 18:4; comp. Exod. 22:29). The use of wine at the paschal feast was not enjoined (11) In the New Testament we have the follow-by the law, but had become an established custom, ing Greek words: Oy'-nos (oivos), comprehending every sort of wine. Glyoo'-kos (yεvxos, must) sweet or "new wine," which seems to have been of an intoxicating nature (Acts 2:13), where the charge is made, "These men are full of new wine;" to which Peter replies (v. 15), "These men are not drunken as ye suppose." If the wine was not intoxicating the accusation could only have been ironical. From the explanations of the ancient lexicographers we may infer that the luscious qualities of this wine were due not to its being recently made, but to its being produced from the purest juice of the grape. Gen'-ay-mah tace ámpel'-oo (yevnua Tns auxehov), fruit of the vine (Luke 22:18). Oy'-nos ak'-rat-os (oivoç åкратоç), pure wine (Rev. 14:10). Ox'-os (o5oç), sour wine or vinegar (Matt. 27:48; Mark 15:36, etc.). Sik'-er-ah (oikepa, Luke 1:15, A. V. "strong drink "), an intoxicating beverage made of a mixture of sweet ingredients, whether derived from grain or vegetables, or from the juice of fruits, or a decoction of honey. It corresponds to No. 4. 2. Biblical History of Wine. Wine is first An Egyptian Wine Press. mentioned in the case of Noah, who "planted a vineyard, and did drink of the wine [yah'-yin], and was drunken" (Gen. 9:20, 21). The second notice is in Gen. 19:32, etc., where it is said that the daughters of Lot made their father drink wine (yah'-yin), so that he became stupidly intoxicated. | It is mentioned in the blessing pronounced by Isaac upon Jacob (27:28); in connection with Egypt (40:11), when the chief butler says, "I took the grapes, and pressed them into Pharaoh's cup." With regard to the uses of wine in private life there is little to remark. It was produced on occasions of ordinary hospitality (14:18), and at festivals, such as marriages (John 2:3). The monu wine was mixed with warm water on these occaat all events in the post-Babylonian period. The sions, as implied in the notice of the warming kettle. Hence in the early Christian Church it was usual to mix the sacramental wine with water. Christ (Matt. 26:27-29); of the blessings of the GosFigurative. Wine is figurative of the blood of pel (Prov. 9:2, 5; Isa. 25:6; 55:1); of the wrath and judgments of God (Psa. 60:3; 75:8; Jer. 13:12-14; 17:2; 18:3); of violence and rapine (Prov. 4:17). 25:15-18); of the abominations of the apostasy (Rev. WINE PRESS. Each vineyard had its wine press, the practice being to extract the juice from the grape in the field. These presses were generally hewn out of the solid rock, and a large number of them remain at the present day. From the scanty notices contained in the Bible we gather that the wine presses of the Jews consisted of two receptacles or vats placed at different elevations, in the upper one of which the grapes were trodden, while the lower one received the expressed juice. The two vats are mentioned together only in Joel 3:13: "The press [gath, Heb. ] is full; the fats [trough, yeh'-keb, Heb. 2??] overflow"the upper vat being full of fruit, the lower one overflowing with the must. Gath is also strictly applied to the upper vat in Neh. 13:15, Lam. 1:15, and Isa. 63:2, with poo-raw' (Heb. E, crushing) in a parallel sense in the following verse. The term poo-raw', as used in Hag. 2:16, probably refers to the contents of a wine vat rather than to the press or vat itself. The two vats were usually dug or hewn out of the solid rock (Isa. 5:2, marg.; Matt. 21:33). Ancient wine presses, so constructed, are still to be seen in Palestine. Figurative. The very forceful use of the wine press as a figure is found in Isa. 63:3-6, where Jehovah is represented as taking vengeance upon the ungodly nations. The nations are the grapes, which are cut off and put into the wine press (Joel 3:12); and the red upon his garments is the life blood of these nations. "This work of wrath had been executed by Jehovah, because he had in his heart a day of vengeance, which could not be delayed, and because the year of his promised redemption had arrived." The New Testament counterpart of this passage is the destruction of antichrist and his army (Rev. 19:11, sq.). He who effects this destruction is the Faithful and True, the Logos of God. The vision of John is WING evidently based upon that of Isaiah. Merciless oppression is forcibly illustrated in Job 24:9-12, where serfs are said to "tread wine presses and suffer thirst." WING (Heb. generally, kaw-nawf', extremity; Gг. πτÉpу5, pter'-oox, feather). The Hebrew word conveys the meaning not only of the wings of birds, but also the lappet, skirt, or flap of a garment (Ruth 3:9; Jer. 2:34), the extremity of a country (Job 38:13; Isa. 24:16, marg.). WITNESS dicious, endued with reason and using it (Deut. 4:6; 34:9; Prov. 10:1, etc.); skillful to judge (1 Kings 2:9); thus the wisdom of Solomon is manifested in his acute judgment (3:26; 10:1, sq.), in the verses and sentences he composed or retained in his memory (1 Kings 5:12; Prov. 1:2). Wisdom includes skill in civil matters (Isa. 19:11), the faculty of interpreting dreams and prophesying (Dan. 5:11), as well as the art of enchantment and magic (Exod. 7:11). A higher and more enlightened wisdom is ascribed to angels (2 Sam. 14:20), to God (Job 9:4; 28:23). 2. Saw-kal' (Heb. p, to be prudent, circum-· spect, 1 Sam. 18:30; Job 22:2; Psa. 2:10; 94:8, etc.). 3. Too-shee-yaw' (Heb., properly uprightnese), counsel, understanding (Job 11:6; 12:16; 26:3; Prov. 3:21, etc.). 4. Bee-naw' (Heb. 7, understanding), the faculty of insight, intelligence (Prov. 4:7, “under-, standing," v. 5; 39:26). Figurative. God says that he has borne his people on eagles' wings (Exod. 19:4; Deut. 32:11), i. e., he had brought them out of Egypt with strong and loving care. The eagle watches over its young in the most careful manner, flying under them when it leads them from the nest, lest they should fall upon the rocks and be destroyed. "To mount up with wings as eagles" (Isa. 40:31), i. e., their course of life, which has Jehovah for its object, is, as it were, possessed of wings. The wings of the sun (Mal. 4:2) are the rays by which it is surrounded. As the rays of the sun spread light and warmth over the earth, for the benefit of plants and full intelligence; used of knowledge of very 5. The Greek terms are: Sof-ee'-ah (oopia), broad and living creatures, so will the Sun of righteous-diverse matters, so that the shade of meaning in ness bring healing for all the hurts inflicted by which the word is taken must be discovered from sin. "The wings of the wind" (2 Sam. 22:11; the context in every particular case; fron-ay-sis Psa. 18:10), and "of the morning" (Psa. 139:9) are expressive of the swiftness with which the winds (opóvnoic), understanding, specially knowledge and and the morning move onward. The idea of pro- holy love of the will of God (Luke 1:17; Eph. 1:8). tection, defense, is given by such expressions as "Hide me under the shadow of thy wings" (Psa. 17:8; comp. 36:7; 57:1; 61:4; 63:7; 91:4; Matt. 23:37; Luke 13:34). WINK AT. See GLOSSARY. WINNOW. See AGRICULTURE. WINTER (Heb. usually, kho'-ref, strictly autumn; Gr. xequów, khi-mone', the rainy season). In Palestine winter includes part of autumn and the seasons of seedtime and cold, ex tending from the beginning of September to the beginning of March (Gen. 8:22; Psa. 74:17; Zech. 14:8; Matt. 24:20). The cold of winter is not usually very severe, though the north winds are very penetrating from the middle of December to the middle of February. Snow and hail during most winters fall on the hills. On the central range snow has been known to reach a depth of nearly two feet, and to lie for five days or even more, and the pools at Jerusalem have sometimes been covered with ice. But this is rare. On the central range the ground seldom freezes, and the snow usually disappears in a day. On the plateaus east of Jordan snow lies regularly for some days every winter, and on the top of Hermon there are fields of it during the summer. See CALENDAR; GLOSSARY. WINTERHOUSE (Heb., kho'-ref). In Scripture the lower portion of the house was called the "winterhouse," as was also the inner apartment, while the outer and upper ones were called the "summerhouse" (Jer. 36:22). WISDOM. 1. Khok-maw' (Heb.), has the special meaning of dexterity, skill in an art (Exod. 28:3; 31:6; 36:1, 2). It has also and more generally the meaning of intelligent, sensible, ju Occasional Uses. (1) Wisdom is put for ingenuity, mechanical dexterity (Exod. 28:3; 31:3); (2) craftiness, subtlety, whether good or bad (Exod. 1:10; 2 Sam. 13:3; Prov. 14:8); (3) the skill or arts of magicians, etc. (Gen. 41:8; Exod. 7:11; Eccles. 9:17); (4) sagacity, learning, experience (Job 12:2, 12; 38:37; Psa. 105:22); (5) the current pagan philosophy of the apostolic age (1 Cor. 1:20; 2:5; 3:19; 2 Cor. 1:12). The Dominant Uses. (1) An attribute of God, intimately related to the divine knowledge, but manifesting itself in the selection of proper ends and the proper means for their accomplishment. Thus not only the world of nature, but especially the economy of redemption, is a manifestation of divine wisdom (see Psa. 104:24; Rom. Testament appeal of wisdom to men is the appeal 11:33; 1 Cor. 1:24; Rev. 7:12). Thus the Old of the "Only Wise God" (see Proverbs and Psalms). (2) In men wisdom is not only practical understanding of matters relating to this life (1 Kings 3:12), but in the highest sense it is the theoretical and practical acceptance of divine revelation. Wisdom is in the deepest sense a divine gift (see Acts 6:10; 1 Cor. 2:6; 12:8; Eph. 1:17; Col. 1:9; 3:16; James 1:5; 3:15-17). WISE. See GLOSSARY. WISH. See GLOSSARY. WIT. See GLOSSARY. WITCH. See MAGIC; SAUL; GLOSSARY. WITNESS (Heb. , ayd; Gr. μaptvpέw, martoo-reh'-o, to testify). 1. A Memorial. Among people with whom writing is not common, the evidence of a transac WITNESS OF THE SPIRIT 2. Legal Usages. Thus also symbolical usages, in ratification of contracts or completed arrangements, as the ceremony of shoe-loosing (Deut. 25:9, 10; Ruth 4:7, 8), the ordeal prescribed in the case of a suspected wife (Num. 5:17-31), with which may be compared the ordeal of the Styx. But written evidence was by no means unknown to the Jews. Divorce was to be proved by a written document (Deut. 24:1, 3). In civil contracts, at least in later times, documentary evidence was required and carefully preserved (Isa. 8:16; Jer. 32:10-16). 3. Evidence in Law. On the whole the law was very careful to provide and enforce evidence for all its infractions and all transactions bearing on them. Among special provisions with respect to evidence are the following: 1. Two witnesses at least are required to establish any charge (Num. 35:30; Deut. 17:6; John 8:17; 2 Cor. 13:1; comp. 1 Tim. 5:19). 2. In the case of the suspected wife, evidence besides the husband's was desired (Num. 5:13). 3. The witness who withheld the truth was censured (Lev. 5:1). 4. False witness was punished with the punishment due to the offense which it sought to establish. 5. Slanderous reports and officious witness are discouraged (Exod. 20:16; 23:1; Lev. 19:16, 18, etc.). 6. The witnesses were the first executioners (Deut. 13:9; Acts 7:58). 7. In case of an animal left in charge and torn by wild beasts, the keeper was to bring the carcass in proof of the fact and disproof of his own criminality (Exod. 22:13). 8. According to Josephus, women and slaves were not admitted to bear testimony (Ant., iv, 8, 15). in us that we are able to cry, "Abba, Father;" are consciously free from condemnation, and are "sealed with that Holy Spirit of promise." tion is given by some tangible memorial or significant ceremony. Abraham gave seven ewe lambs to Abimelech as an evidence of his property in the well of Beer-sheba. Jacob raised a heap of stones, 2. Theological Suggestions. 1. The fact "the heap of witness," as a boundary mark be- to which the witness of the Spirit particularly retween himself and Laban (Gen. 21:30; 31:47, 52). | lates is that of the gracious change in relation of The tribes of Reuben and Gad raised an "altar" the pardoned sinner to God. He is no longer as a witness to the covenant between themselves guilty, and "an alien," but forgiven, and by adopand the rest of the nation; Joshua set up a stone tion a child of God. That the Spirit also witas an evidence of the allegiance promised by Israel nesses to the sanctification of believers is gathered to God (Josh. 22:10, 26, 34; 24:26, 27). by inference and experience rather than from explicit teaching of the Scriptures. The one point upon which the Scriptures lay emphasis is that the Spirit's witness is to the fact of adoption, connected, of course, with justification and regeneration. 2. The witness of our own spirit is to be distinguished from the witness of the Holy Spirit. In Rom. 8:16 the word used is ovμμaprypéw, which means two or more witnesses jointly, yet distinctly, giving testimony to the same fact. And two witnesses here are mentioned, the spirit of the man himself and the Spirit of God. The witness of our own spirit is indirect in the sense that it is based upon a comparison of the facts of our religious life and experiences with the representations and requirements of the Scriptures. We know whether or not we have truly repented and believed in Christ, and whether we have peace and joy and love and the spirit of obedience (see Rom. 5:1; 8:1-14; 1 John 2:29; 3:14, 19, 21; 4:7). But the witness of the Spirit is beyond this, though associated with it. As Wesley says, "The testimony of the Spirit is an inward impression on the souls of believers, whereby the Spirit of God directly testifies to their spirit that they are children of God,'" and, further, "there is in every be liever both the testimony of God's Spirit and the testimony of his own that he is a child of God." This direct and distinct witness of the Spirit is frequently merged into and confused with the witness of our own spirit, as notably by Dr. Chalmers (Lectures on Rom., p. 202), where be reduces the work of the Spirit to the graving “upon us the lineaments of a living epistle of Jesus Christ, and tells us in the epistle of a written revelation what these lineaments are." But this is in opposition to a fair exegesis of Rom. 8:16, where the idea of two joint yet distinct testimonies appear. 3. The witness of the Spirit is to be regarded as a sequence or reward of saving faith, and not the basis of such faith or a necessary element therein. Wesleyan writers, and Wesley himself, have not always been sufficiently clear upon this point. At times Wesley distinguishes most clearly between "justifying faith and a sense of pardon,” and adds, "How can a sense of pardon be the condition of our receiving it?" (Works, xii, 109, 110.) But else where (Sermons, x, 8, 9) he argues that "we cannot love God till we know he loves us; and we cannot know his pardoning love to us till his Spirit witnesses to our spirit." He is seeking to prove here that the witness of the Spirit must precede the witness of our own spirit; but in seeking this he goes too far, and makes the witness of the Spirit the basis of our faith and an essential element therein. It is of the largest importance that it should be understood that saving faith is simply complete reliance of the penitent soul upon the 4. New Testament Use of Word. In the New Testament the original notion of a witness is exhibited in the special form of one who attests his belief in the Gospel by personal suffering. Hence it is that the use of the ecclesiastical term "martyr" has arisen. WITNESS OF THE SPIRIT, the direct testimony of the Holy Spirit to true believers as to their acceptance with God and their adoption into the divine household. 1. Scriptural. The two classic passages upon which this doctrine is especially based are Rom. 8:16; Gal. 4:6. It is, however, argued that just as Christ in his visible ministry not only forgave sins, but also announced to penitent sinners their forgiveness, so it is one of the offices of the Holy Spirit still to proclaim directly to those who are pardoned the fact of their pardon. Also this view is confirmed by other representations than those named in the Scriptures of the presence and activity of the Holy Spirit (see Rom. 8:1, 2; 2 Cor. 1:22; Eph. 1:13; 4:30). The Holy Spirit is "the Spirit of Adoption." It is because he speaks with WITTINGLY WORSHIP prostrate oneself before another in order to do him honor and reverence (Gen. 22:5, etc.). This mode of salutation consisted in falling upon the grace of God in Jesus Christ, as offered in his word, and that the witness of the Spirit comes in God's own time and way to those who do thus truly repent and believe. While the Spirit's wit-knees and then touching the forehead to the ness is a great boon proffered to all believers, and none should rest without it, yet there are ways of directly seeking it which involve not faith, but unbelief, and disparagement of the sure promises of God as contained in his Holy Word. 3. Historical. 1. Sacramentarian theories of salvation make the evidence of salvation to stand ground (Gen. 19:1; 42:6; 48:12; 1 Sam. 25:41, etc., often rendered "bowed"). It is, however, used specifically to bow down before God, spoken of worship rendered to God, and also to false gods (Gen. 22:5; Exod. 24:1; 33:10; Judg. 7:15; Job 1:20; Psa. 22:27; 86:9). adoration of idols (Dan. 3:5, 6; 10–12, 14, 15, 28); in honor of a man, as of Daniel (2:46). 3. Aw-tsab' (Heb. 7, to carve, labor), to serve an idol, as in Jer. 44:19; or according to others, to fashion her, i. e., the image (see Örelli, Com., in loc.). 2. Seg-eed' (Heb. To, to fall down), spoken of in connection with the proper use of the sacra-in connection with idol worship; to fall down in ments. The direct testimony of the Spirit to the hearts of believers is almost wholly ignored. 2. The doctrine of assurance among Calvinists at one point goes beyond, at another it falls short of, that of the Scriptures. It regards assurance, or the witness of the Spirit, as relating to final and eternal salvation, of course including the state of present acceptance with God. But it at the same 4. The Greek words thus rendered are: Prostime regards the witness of the Spirit as on the koo-neh'-o (роσкνvέw), properly to kiss the hand to whole an exceptional and unusual bestowment of (toward) one, in token of reverence, also by kneelGod upon believers. 3. Methodism regards the ing or prostration to do homage-the word most witness of the Spirit as the common privilege of frequently used in the New Testament. Seb'-omall who believe. It is the direct testimony of the ahee (σéẞopai), to revere a deity (Matt. 15:9; Mark Spirit of God to their divine adoption. And while 7:7; Acts 18:13; 19:27). "Proselytes of the gate" not independent of the external and objective are called "men that worship God" (σeßoμévη Tòv grounds of assurance, it is in itself the supreme Oɛóv, Acts 16:14; 18:7), or simply "devout peradditional testimony to the one great reality (see sons" (Toiç σe Bouévois, Acts 17:17). Lat-ryoo'-0 ASSURANCE). (arpeiw, to serve), in the New Testament to renLITERATURE.-Wesley's Sermons, x-xii; Chal-der religious service or honor, and in the strict mers on Romans, Lect. liv; Watson, Sermon civ; Walton, Witness of the Spirit; Young, The Witness of the Spirit; Works on Systematic Theology: Watson, Hodge, vol. iii (Assurance), Pope, Miley. E. McC. sense to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship (Heb. 10:2; "service," 9:9). Eth-el-oth-race-ki-ah (¿0ɛλ00pηokeía, voluntary worship), i. e., worship which one devises and prescribes for himself, contrary to the contents and nature of the faith which ought to be directed to Christ; said of the misdirected zeal and practices of ascetics (Col. 2:23). Ther-ap-yoo'-o (Vɛpañɛvw), to do service, as in Acts 17:25. General Observations. It is as natural to WITTINGLY. See GLOSSARY. WITTY. See GLOSSARY. WIZARD. See MAGIC. WOE, WORTH. See GLOSSARY. WOLF. The following allusions are made to worship as it is to live. The feeling and expres. the wolf in the Scriptures: Its ferocity is men- sion of high adoration, reverence, trust, love, loytioned in Gen. 49:27; Ezek. 22:27; Hab. 1:8; Matt.alty, and dependence upon a higher power, human 7:15; its nocturnal habits in Jer. 5:6; Zeph. 3:3; or divine, is a necessity to man. To these sentiHab. 1:8; its attacking sheep in Ecclus. 13:17; ments, to a greater or less degree, in every man, John 10:12; Matt. 10:16; Luke 10:3. And that something secures his worship. something or somebody, real or imaginary, appeals. "Worship is as old as humanity. It has its root in a necessity of the human soul as native to it as the consciousness of God itself, which impels it to testify by word and act its love and gratitude to the Author of life and the Giver of all good" (Keil, Bib. Arch., p. 55). Figurative. Of the wicked (Matt. 10:16; Luke 10:3); of wicked rulers (Ezek. 22:27; Zeph. 3:3); of false teachers (Matt. 7:15; Acts 20:29); of the devil (John 10:12); of the tribe of Benjamin (Gen. 49:27); of fierce enemies (Jer. 5:6; Hab. 1:8); of the peaceful reign of the Messiah, under the metaphor of a wolf dwelling with a lamb (Isa. 11:6; 65:25). See ANIMAL KINGDOM. WOOD. See VEGETABLE KINGDOM. Primitive Worship. We are not informed as to the nature of the worship rendered by our WOOD CARRYING, FESTIVAL OF. See first parents; but we learn from earliest records FESTIVALS, 4. WOOL. See DRESS, 1. that their sons were moved to present a portion of the product of their labor in sacrifice to God. Men as early as Enos, the grandson of Adam (Gen. 4:26), called upon the name of the Lord; or, in other words, the regular and solemn worship of God as Jehovah (i. e., as the God of salvation) was celebrated in word and act-with prayer and sacrifice. Max Müller (in his essay) says: "That feeling of sonship which distinguishes man from every other creature, and not only exalts him WORKFELLOW. See GLOSSARY. 1. Shaw-khaw' (Heb., to bow down), to |