WORSHIP above the brute, but completely secures him against sinking into a purely physical state of being, that original intuition of God, and that consciousness of his being dependent upon a higher power, can only be the result of a primitive revelation in the most literal sense of the word." This view is entertained by Schelling. The other view is that worship cannot be traced to a divine source; that the original condition of the human family was of an extremely rude and imperfect character; and that fetichism, as being the lowest, was also the earliest form of religion, and that for this reason we ought to regard religion, even in its most advanced forms, as springing originally from a barbarous fetichism. But the grounds upon which this opinion is based are weak in the extreme. "It would be nearer the truth to say that they are as divine as they are human in their origin, seeing that they are based upon the relation of man to God involved in his creation, and are evoked by a sense of the divine training and guidance under which he finds himself after his creation" (Keil, Bib. Arch., p. 56). In primitive times that form of worship which Enos introduced was still maintained, for Enoch "walked with God" (Gen. 5:24); Noah was righteous before him, and expressed his gratitude by presenting burnt offerings (6:9; 7:20). In a subsequent age God chose for himself a faithful servant in the person of Abraham, made him the depository of his revelation, and the father and founder of that people, which was destined to preserve the knowledge and worship of his name till the time when the Saviour should issue from its midst. While other nations multiplied their modes of worship according to the political constitution which they adopted, and to suit the number and variety of their deities, they devised a corresponding variety of ritual, with a numerous priesthood and a multitude of sacred observances. But Abraham, and the posterity born to him, preserved a simple form of worship as became shepherds, while it was at the same time duly in keeping with the revelation imparted to them. Wherever they pitched their tents for any length of time they built altars, that, in compliance with ancient usage, they might call upon the name of the Lord (Gen. 12:7, 8; 13:4, 18, etc.). Those altars were, doubtless, simple mounds (Heb. , baw-moth) composed of earth and stone, while the victim sacrificed upon them consisted of animals of an edible nature (i. e., clean) taken from the fold. We have no information regarding the particular ceremonies observed in connection with these sacrifices; but it is probable that prayer was of fered by the patriarchs in person, who were in the habit of discharging the priestly functions. The offerings were for the most part burnt offerings, i. e., offerings that were entirely consumed upon the altar; although instances are given of a portion of the sacrifice being reserved for use in the sacrificial feasts (Gen. 3:54; 46:1). In the selection of animals for sacrifices the patriarchs were probably guided by the directions given to Abraham (15:9); while the way in which the sacrifice of Isaac terminated (22:12, 18) must have shown that the animal victim was to be regarded merely as a symbol of the heart's devotion to God. Whether these sacrifices were offered at regular intervals or on special occasions (see Job 1:5), we cannot say. 2, Besides altars, memorial stones (Heb. mats-tsay-bōth') were erected by the patriarchs on spots where God had favored them with special revelations, drink offerings being poured upon them (Gen. 28:18, sq.; 35:14, sq.). The narrative of Jacob's vow (28:20, sq.) tells of his promise that if God would watch over him, supply his wants, and bring him back in safety, that he would acknowledge Jehovah as his God, that he would consecrate the pillar he had set up and make it a house of God, and render to Jehovah the tenth of all his income. We read (35:1, sq.) of his exclusion of strange gods from his house, and, after due preparation on the part of his household, his building of an altar at Beth-el. In the above-mentioned forms of worship the rite of circumcision was added. In obedience to a divine order, and as a token of the covenant which Jehovah made with him, Abraham performed this rite upon himself and the male members of his household, enjoining it upon his posterity as an inviolable obligation (17:1, sq.). Nothing further is known regarding the forms of worship which obtained among the patriarchs. Mosaic. When Israel became a nation with an organized civil government, in order to fulfill its divine mission, it was necessary that its religious affairs should also be remodeled, and that the character and style of its worship should be fixed and regulated by positive divine enactments. This did not necessitate an entirely new system of worship, since they were to serve and worship the God of their fathers. Therefore the worship introduced by Moses was grafted on that of Israel's ancestors, improved and perfected only as the cir cumstances of the Israelites as a confederacy of tribes or a monarchy seemed to require, with such forms and ceremonies as would further Israel's divinely appointed mission. This object was further secured by the Mosaic ritual, inasmuch as it embraced all the essential elements of a perfect the place of worship, with its structure and arsystem of worship, giving precise directions as to rangements, instituting a distinct order of sacred functions, prescribing the religious ceremonies, fixing the sacred seasons and the manner in which they were to be observed. This system bore the stamp of genuine worship, being framed by Moses in accordance with revelation, and recognizing Jehovah as the true God. Nor is it a vital objection to its being true worship that it had a material and sensuous character, and that many of its forms and ceremonies were such as belonged to the ritual of pagan religions. These facts have been variously miscon strued, and have been taken advantage of for the purpose of disparaging the origin and character of the Mosaic worship. It is true that the Mosaic worship embodies itself, for the most part, in outward forms and ceremonies, for one can only give expression to his relation to his Creator through corporeal media. Religious thought and feeling WORTHIES can only express themselves in word and act; and therefore forms are necessary in every kind of worship. And being copies or impressions of religious ideas, they must have an allegorical or symbolical character. WRITING WOT, WOULD. See GLOSSARY. WRATHS (Gr. Ovuós, thoo-mos', passion). In Further, the religion of the Old Testament is monotheism, in contradiction to the polytheism of heathen nations. Jehovah is represented not only as the only true God; not merely as the almighty Creator, Preserver, and Governor of the world and every creature; not simply as the eternal, absolute Spirit, the good and merciful One who has destined man to enjoy the felicity of life which springs from personal fellowship with himself; as the omnipresent and near One watching over all his creatures, to keep the weak and distressed; who seeks to conduct those who have wandered from WRINKLE. Job in his complaint (16:8) him back to the fountain of life; who selected for himself, from degenerate humanity, a race to be says, "Thou hast filled me with wrinkles" (Heb. in a special sense his people, and to whom he, in, kaw-mat), a figurative expression, meaning a special sense, would be God, with the purpose of saving the world. This is accompanied with such directions for the regulations of their life, that, if accepted and complied with, Israel would become to Jehovah “a peculiar treasure above all people" (Exod. 19:5, sq.), "a kingdom of priests and a holy nation." to be shriveled up. Paul speaks (Eph. 5:27) of the Church as a bride not having a spot or wrinkle" (Gr. pvrís, hroo-tece'). The former is any blemish on the person, the latter probably means the tokens of approaching age. If so, it reminds us of the continued youth and attractiveness of the Church. WRITING (Heb., kaw-thab', to grave; Christian. The Church of Christ is not only his representative body on earth, it is also the temple of divine service, continuing and perfecting, saw-far', to inscribe; ?, mik-tawb’, char. the worship of the past. This service includes acters in writing; Gr. ypáow, graf-o, to grave; offerings presented to God, and blessings received typάow, ep-ee-graf-o, to write upon, to fix indelfrom him. The former embraces the entire ordi-ibly). nance of worship, with its nature, reasons, and 1. Antiquity. The conclusion of much of observances; the latter embraces the means of modern scholarship is that the art of writing dates grace, common prayer, the word, and the sacra- back quite early in the history of the human famments. These, however, are really one, and their ily. The Old Testament writers, when they speak relations to each other as one are of great im- of reading and writing, speak of them as matters portance. Both require for their realization the of course, as if they were commonly practiced, institution of the evangelical ministry. The wor- well-understood things. Thus it would seem that ship of the Christian Church may be regarded in from a very early time reading and writing were its divine principles and in its human arrange- quite common. "For, to speak first of all of ments. As to the former, its object is the re- Egypt, not only are there proofs of the practice of vealed Trinity; its form is mediatorial, through writing long before the time of Moses, but the the Son incarnate, by the Holy Spirit; its attri-period immediately preceding the exodus was one butes are spirituality, simplicity, purity, and reverent decorum; its seasons are the Christian Sabbath preeminently, and all times of holy assembly. As to the latter, it is left to the congregation itself to determine the minor details, according to the pattern shown in the Scripture. of remarkable activity and high attainment. The poem of Pentaur, which has been compared with a lay of the Iliad, celebrates a victory gained over the Hittites by Rameses II, the father of the Pharaoh of the exodus." The tablets found at Tell-el-Amarna, in Upper Egypt, written in the As an institute of worship the Church of Christ cuneiform character, go back to the century be has its ordinary channels for the communication fore the date assigned by most Egyptologists to of the influences of the Holy Ghost to the souls the exodus. These prove, according to Sayce, of men, viz., the means of grace; the supreme that "good schools existed (at that time) throughmeans being the word and prayer. Special at-out western Asia; that the people of Canaan tention is also called to the sacraments (q. v.), baptism, and the Lord's Supper (Keil, Bib. Arch., 1, p. 55, sq.; Pope, Christ. Theol., iii, p. 287, sq.). See GLOSSARY. WORTHIES (Heb. 77, ad-deer', large). In Nahum (2:5) is the expression, "He shall recount his worthies," i. e., "he remembers his powerful ones." The Assyrian king is represented, in the hour of defeat, as remembering that he has brave and powerful ones, and sends for them. WORTHY. See GLOSSARY. could read and write before the Israelitish conquest; that there was an active literary intercourse from one end of the civilized East to the other." Robertson (Early Religion of Israel, p. 78) says: "It is true the medium of communication was the Babylonian language and script; but we cannot suppose that a people acquainted with that mode of writing would relapse into illiterates when the Phoenician alphabet took its place; much more reasonable is it to suppose that this discovery would be an immense stimulus to them. We need no longer, therefore, wonder that among the towns WRITING taken by Joshua was one called Kirjath-sepher, book-town (Josh. 15:15; Judg. 1:11), or Kirjathsannah (Josh. 15:49); or that a lad caught at the roadside was able to write down the names of the chief men of Succoth in the time of the judges (Judg. 8:14, R. V.)." 2. Scripture Mention. Writing is first distinctly mentioned in Exod. 17:14, and the connection clearly implies that it was not then employed for the first time, but was so familiar as to be used for historic records. Moses is commanded to preserve the memory of Amalek's onslaught in the desert by committing it to writing. The tables of the testimony are said to be "written by the finger of God" (Exod. 31:18) on both sides, and Oriental Letter Writer. WROUGHT from this that the art of writing was an accomplishment possessed by every Hebrew citizen, though there is no mention of a third party; and it is more than probable that these "bills of divorcement," though apparently so informal, were the work of professional scribes. It was enjoined as one of the duties of the king (Deut. 17:18) that he should transcribe the book of the law for his own private study. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In Isa. 29:11, 12, there is clearly a distinction drawn be tween the man who was able to read and the man who was not, and it seems a natural inference that the accomplishments of reading and writ ing were not widely spread among the people, when we find that they are univer sally attributed to those of high rank or education-kings, priests, prophets, and professional scribes. 3. Materials. The oldest documents which contain the writing of a Shemitic race are probably the bricks of Nineveh and Babylon on which are impressed the cuneiform Assyrian inscriptions. There is, however, no evidence that they were ever employed by the Hebrews. Wood was used upon some occasions (Num. 17:3), and writing tablets of boxwood are mentioned in 2 Esd. 14:24. The "lead," to which allusion is made in Job 19:24, is supposed to have been poured, when melted, into the cavities of the stone made by the letters of an "the writing was the writing of God, graven upon inscription, in order to render it durable. It is the tables" (32:15). The engraving of the gems most probable that the ancient as well as the of the high priest's breastplate with the names of most common material which the Hebrews used the children of Israel (28:11), and the inscription for writing was dressed skin in some form or upon the miter (39:30) have to do more with the other. We know that the dressing of skins was art of the engraver than of the writer, but both practiced by the Hebrews (Exod. 25:5; Lev. 13:48), imply the existence of alphabetic characters. The and they may have acquired the knowledge of the curses against the adulteress were written by art from the Egyptians, among whom it had atthe priest "in the book," and blotted out with tained great perfection. Parchment was used for water (Num. 5:23). This proceeding, though prin- the manuscripts of the Pentateuch in the time of cipally distinguished by its symbolical character, Josephus, and the peußpával of 2 Tim. 4:13, were involves the use of some kind of ink, and of a skins of parchment. It was one of the provisions material on which the curses were written which in the Talmud that the law should be written on would not be destroyed by water. Hitherto, how-the skins of clean animals, tame or wild, or even ever, nothing has been said of the application of of clean birds. The skins when written upon writing to the purposes of ordinary life, or of the were formed into rolls (megilloth; Psa. 40:8; comp. knowledge of the art among the common people. Isa. 34:4; Jer. 36:14; Ezek. 2:9; Zech. 5:1). See Up to this point such knowledge is only attributed INK; INKHORN; PEN; ROLL. to Moses and the priests. From Deut. 24:1, 3, however, it would appear that it was extended to others. It is not absolutely necessary to infer 1184 WRITING TABLE. See TABLET. YARN (Heb. 2, mik-vay', 1 Kings 10:28; , mik-vay', 2 Chron. 1:16) is noticed in the two above-mentioned and extremely obscure passages. Keil (Com., in loc.) renders "And (as for) the going out of horses from Egypt for Solomon, a company of king's merchants fetched (horses) for a definite price." The R. V. has "And the king's merchants received them in droves, each drove at a price." This comes from understanding the Hebrew term as meaning company or troop. | 2. Mo-taw' (Heb. 72, Isa. 58:6, 9; Jer. 27:2; 28:10, 12, 13; Ezek. 30:18), the bars of the yoke, i. e., the oxbows of the same form as now. 3. Ole (Heb., Jer. 2:20, etc.; 1, 5:5), the curved piece of wood upon the neck of draught animals, by which they are fastened to the pole or beam. This is the Hebrew term most frequently rendered "yoke." 4. The Greek terms are dzoo-gos' (vyós, Matt. 11:29, 30; Acts 15:10; Gal. 5:1; 1 Tim. 6:1), The translators of the LXX. and Vulg. have taken as the name of a place, & 'Ekové, or rather EK Kové. According to this the rendering would be, “And as for the going out of horses from Egypt and Koa," etc. YEAR. See TIME. which has the usual meaning of yoke; and dzyoo'. gos (Sevyos, Luke 14:19), meaning two draught cattle (horses, mules, or oxen) yoked together. symbol of servitude to others (Gen. 27:40; Lev. Figurative. Yoke is frequently used as a 26:13; Deut. 28:48; Jer. 27:8, 11, 12; 1 Tim. 6:1); to one's own sins (Lam. 1:14); God's disciplinary teaching (Lam. 3:27; comp. Psa. 90:12; 119:71); "trouble YOKE. The rendering of the following He- some laws imposed on one, especially of the Mosaic brew and Greek words: 1. Tseh'-med (Heb. 7, 1 Sam. 11:7; 1 Kings 19:19, 21; Job 1:3; 42:12; Jer. 51:23) has the same meaning as our "yoke of oxen," viz., two. It also means so much land as two oxen will plow in a day. law (Acts 15:10; Gal. 5:1); hence the name is so transferred to the commands of Christ as to contrast them with the commands of the Pharisees, which were a veritable yoke;' yet even Christ's commands must be submitted to, though easier to be kept (Matt. 11:29)" (Grimm, Gr. Lex.). · Ꮓ ZAANAʼIM (Heb. O, tsah-an-an-neem'), | to its identification with Zenan, "as Zenan was in a "plain," or, more accurately, "the oak by Zaa- the plain, and Zaanan was most probably to the north of Jerusalem." naim "--probably a sacred tree-marking the spot near which Heber the Kenite was encamped when Sisera took refuge in his tent (Judg. 4:11), and said to be near Kedesh, on the northwest of Lake Huleh. It is probably the same as Zaanannim (Josh. 19:33). ZAʼANAN (Heb. 1, tsah-an-awn', place of flocks), a place named by Micah (1:11) in his address to the towns of the Shephelah. Keil objects (76) ZAANAN'NIM (Heb., tsah-an-anneem', only in Josh. 19:33; Judg. 4:11, marg.), and probably the same with ZAANAIM (q. v.). ZAʼAVAN (Heb. 17, zah-av-awn', disquiet), the second named of the three sons of Ezer and a Horite chief (Gen. 36:27; 1 Chron. 1:42, "Zavan"). 1185 1. Son of Nathan, son of Attai, son of Ahlai, ZABBAI Sheshan's daughter (1 Chron. 2:31-37), and hence called son of Ahlai (11:41), B. C. about 992. He was one of David's mighty men, but none of his deeds has been recorded. 2. An Ephraimite, son of Tahath, and father of Shuthelah, 2 (1 Chron. 7:21). ZACHER a chief publican (apxtTɛhóng) residing at Jericho, who, being short of stature, climbed up into a sycamore tree in order that he might see Jesus as he passed through that town. When Jesus came to the tree he paused, looked up, and calling Zaccheus by name, bade him hasten and come 3. Son of Shimeath, an Ammonitess; an assas-down, because he intended to be a guest at his sin who, with Jehozabad, slew King Joash (2 Chron. 24:26), B. C. 797. The assassins were both put to death by Amaziah, but their children were spared (25:3, 4), in obedience to the law of Moses (Deut. 24:16). In Kings 12:21 his name is written, probably more correctly, Jozachar. 4, 5, 6. Three Israelites, "sons" respectively of Zattu (Ezra 10:27), Hashum (10:33), and Nebo (10:43), who divorced their Gentile wives after the captivity, B. C. 456. house. With undisguised joy Zaccheus hastened down and welcomed the Master. The people murmured, saying, "That he was gone to be a guest | with a man that is a sinner." Zaccheus was especially odious as being a Jew and occupying an official rank among the taxgatherers, which would indicate unusual activity in the service of the Roman oppressors. He seems to have been deeply moved by the consideration shown him by Jesus, and, before all the people, made the vow which attested his penitence, "Behold, half of my goods, Lord, I hereby give to the poor; and whatever fraudulent gain I ever made from any 1. One of the "sons" of Bebai, who divorced one, I now restore fourfold," greater restitution his Gentile wife (Ezra 10:28), B. C. 456. than the law required (Num. 5:7). Jesus there2. Father of the Baruch who assisted in repair-upon made the declaration, "This day is salvation ing the walls of Jerusalem after the exile (Neh. 8:20), B. C. 445. ZAB'BAI, or ZABBA'I (Heb. "DI, zab-bah'ee, pure). 66 ZAB'BUD (Heb. 77, zab-bood', given), a son" of Bigvai, who returned from Babylon with Ezra (8:14), B. C. 459. ZAB'DI (Heb. 1, zab-dee', giving). 1. The son of Zerah and grandfather of Achan, of the tribe of Judah (Josh. 7:1, 17, 18), B. C. be. fore 1170. 2. The third of the nine sons of Shimhi the Benjamite (1 Chron. 8:19), B. C. about 1170. 3. The Shiphmite (i. e., inhabitant of Shepham), and David's custodian of wine cellars (1 Chron. 27:27), B. C. about 960. come to this house, forasmuch as he also is [in the true spiritual sense] a son of Abraham" (Luke 19:1-10). ZAC'CHUR (1 Chron. 4:26), see Zaccur, 2. ZAC'CUR (Heb. 7, zak-koor', mindful). 1. The father of Shammua, the Reubenite spy (Num. 13:4), B. C. before 1209. 2. Son of Hamuel, and father of Shimei (1 Chron. 4:26; A. V. "Zacchur "), B. C. before 1170. 3. A Levite, and third named of the four "sons' of Merari by Jaaziah" (1 Chron. 24:27). 4. Son of Asaph the singer, and leader of the third course of Levitical musicians (1 Chron. 25:2, 10; Neh. 12:35). 4. Son of Asaph, the minstrel, and grandfather of Mattaniah, a prominent Levite in the time of Nehemiah (11:17), B. C. 445. ZAB'DIEL (Heb., zab-dee-ale', gift of the covenant with Nehemiah (10:12), B. C. 445. God). 5. The son of Imri, who assisted Nehemiah in rebuilding the city wall (Neh. 3:2), B. C. 445. 6. A Levite, or family of Levites, who signed 1. The father of Jashobeam, which latter was commander of the first division of David's army (1 Chron. 27:2), B. C. about 960. 2. The "son of Haggedolim" (i. e., “mighty men of valor"), who was overseer of one hundred and twenty-eight of the captives returned from the captivity (Neh. 11:14), B. C. 445. ZA'BUD (Heb. 7, zaw-bood', given), the son of Nathan (1 Kings 4:5). He is described as a priest (A. V. "principal officer "), and as holding at the court of Solomon the confidential post of "king's friend," which had been occupied by Hushai the Archite during the reign of David (2 Sam. 15:37; 16:16; 1 Chron. 27:33). ZAB'ULON (Gr. Eaẞoviúv, dzab-oo-lone), the Greek form of the name Zebulun (Matt. 4:13, 15; Rev. 7:8). ZAC'CAI (Heb. "PI, zak-kah'ee, pure). The sons of Zaccai to the number of seven hundred and sixty returned with Zerubbabel (Ezra 2:9; Neh. 7:14), B. C. before 536. 7. A Levite whose son or descendant, Hanan, was one of the treasurers over the treasuries (marg. "storehouses ") appointed by Nehemiah (13:13), B. C. 434. ZACHARI'AH (another form of ZECHARIAH), the son of Jeroboam II, the last of the house of Jehu, and fourteenth king of Israel. He ascended the throne upon the death of his father (2 Kings 14:29), B. C. about 742. He reigned only six months, being slain by Shallum (15:8-10). ZACHARI'AS (Gr. Zaxapías, dzakh-ar-ee'-as, Greek form of Heb. Zechariah). slain by the Jews between the altar and the temple 1. Son of Barachias, who, our Lord says, was (Matt. 23:35; Luke 11:51). There has been much dispute who this Zacharias was. Many of the Greek fathers have maintained that the father of John the Baptist is the person to whom our Lord alludes; but there can be little or no doubt that the allusion is to Zechariah, the son of Jehoiada (2 Chron. 24:20, 21). 2. Father of John the Baptist (Luke 1:5, sq.). ZACCHEʼUS, more properly ZACCHÆ’US ZA'CHER (Heb., zeh’-ker, memorial), one (Gr. Zaxxaios, dzak-chah'-ee-yos, for Heb. Zaccai), of the sons of Jehiel, the father or founder of |