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Easton's Bible Dictionary (U)

          The name of a person to whom Agur’s words are addressed (Prov.

          The Eulaus of the Greeks; a river of Susiana. It was probably
          the eastern branch of the Choasper (Kerkhan), which divided into
          two branches some 20 miles above the city of Susa. Hence Daniel
          (8:2, 16) speaks of standing “between the banks of Ulai”, i.e.,
          between the two streams of the divided river.

          Vicinity, a town of Asher (Josh. 19:30).

          (1 John 2:20, 27; R.V., “anointing”). Kings, prophets, and
          priests were anointed, in token of receiving divine grace. All
          believers are, in a secondary sense, what Christ was in a
          primary sense, “the Lord’s anointed.”

          Described as an animal of great ferocity and strength (Num.
          23:22, R.V., “wild ox,” marg., “ox-antelope;” 24:8; Isa. 34:7,
          R.V., “wild oxen”), and untamable (Job 39:9). It was in reality
          a two-horned animal; but the exact reference of the word so
          rendered (reem) is doubtful. Some have supposed it to be the
          buffalo; others, the white antelope, called by the Arabs rim.
          Most probably, however, the word denotes the Bos primigenius
          (“primitive ox”), which is now extinct all over the world. This
          was the auerochs of the Germans, and the urus described by
          Caesar (Gal. Bel., vi. 28) as inhabiting the Hercynian forest.
          The word thus rendered has been found in an Assyrian inscription
          written over the wild ox or bison, which some also suppose to be
          the animal intended (comp. Deut. 33:17; Ps. 22:21; 29:6; 92:10).

          Afficted. (1.) A Levite whom David appointed to take part in
          bringing the ark up to Jerusalem from the house of Obed-edom by
          playing the psaltery on that occasion (1 Chr. 15:18, 20).

          (2.) A Levite who returned with Zerubbabel from the Captivity
          (Neh. 12:9).

          And they divide, one of the words written by the mysterious hand
          on the wall of Belshazzar’s palace (Dan. 5:25). It is a pure
          Chaldean word. “Peres” is only a simple form of the same word.

          Probably another name for Ophir (Jer. 10:9). Some, however,
          regard it as the name of an Indian colony in Yemen, southern
          Arabia; others as a place on or near the river Hyphasis (now the
          Ghana), the south-eastern limit of the Punjaub.

          Light, or the moon city, a city “of the Chaldees,” the
          birthplace of Haran (Gen. 11:28, 31), the largest city of Shinar
          or northern Chaldea, and the principal commercial centre of the
          country as well as the centre of political power. It stood near
          the mouth of the Euphrates, on its western bank, and is
          represented by the mounds (of bricks cemented by bitumen) of
          el-Mugheir, i.e., “the bitumined,” or “the town of bitumen,” now
          150 miles from the sea and some 6 miles from the Euphrates, a
          little above the point where it receives the Shat el-Hie, an
          affluent from the Tigris. It was formerly a maritime city, as
          the waters of the Persian Gulf reached thus far inland. Ur was
          the port of Babylonia, whence trade was carried on with the
          dwellers on the gulf, and with the distant countries of India,
          Ethiopia, and Egypt. It was abandoned about B.C. 500, but long
          continued, like Erech, to be a great sacred cemetery city, as is
          evident from the number of tombs found there. (See

          The oldest king of Ur known to us is Ur-Ba’u (servant of the
          goddess Ba’u), as Hommel reads the name, or Ur-Gur, as others
          read it. He lived some twenty-eight hundred years B.C., and took
          part in building the famous temple of the moon-god Sin in Ur
          itself. The illustration here given represents his cuneiform
          inscription, written in the Sumerian language, and stamped upon
          every brick of the temple in Ur. It reads: “Ur-Ba’u, king of Ur,
          who built the temple of the moon-god.”

          “Ur was consecrated to the worship of Sin, the Babylonian
          moon-god. It shared this honour, however, with another city, and
          this city was Haran, or Harran. Harran was in Mesopotamia, and
          took its name from the highroad which led through it from the
          east to the west. The name is Babylonian, and bears witness to
          its having been founded by a Babylonian king. The same witness
          is still more decisively borne by the worship paid in it to the
          Babylonian moon-god and by its ancient temple of Sin. Indeed,
          the temple of the moon-god at Harran was perhaps even more
          famous in the Assyrian and Babylonian world than the temple of
          the moon-god at Ur.

          “Between Ur and Harran there must, consequently, have been a
          close connection in early times, the record of which has not yet
          been recovered. It may be that Harran owed its foundation to a
          king of Ur; at any rate the two cities were bound together by
          the worship of the same deity, the closest and most enduring
          bond of union that existed in the ancient world. That Terah
          should have migrated from Ur to Harran, therefore, ceases to be
          extraordinary. If he left Ur at all, it was the most natural
          place to which to go. It was like passing from one court of a
          temple into another.

          “Such a remarkable coincidence between the Biblical narrative
          and the evidence of archaeological research cannot be the result
          of chance. The narrative must be historical; no writer of late
          date, even if he were a Babylonian, could have invented a story
          so exactly in accordance with what we now know to have been the
          truth. For a story of the kind to have been the invention of
          Palestinian tradition is equally impossible. To the unprejudiced
          mind there is no escape from the conclusion that the history of
          the migration of Terah from Ur to Harran is founded on fact”

          The Lord is my light. (1.) A Hittite, the husband of Bathsheba,
          whom David first seduced, and then after Uriah’s death married.
          He was one of the band of David’s “mighty men.” The sad story of
          the curel wrongs inflicted upon him by David and of his mournful
          death are simply told in the sacred record (2 Sam. 11:2-12:26).
          (See [649]BATHSHEBA; [650]DAVID.)

          (2.) A priest of the house of Ahaz (Isa. 8:2).

          (3.) The father of Meremoth, mentioned in Ezra 8:33.

          God is my light. (1.) A Levite of the family of Kohath (1 Chr.

          (2.) The chief of the Kohathites at the time when the ark was
          brought up to Jerusalem (1 Chr. 15:5, 11).

          (3.) The father of Michaiah, one of Rehoboam’s wives, and mother
          of Abijah (2 Chr. 13:2).

          The lord is my light. (1.) A high priest in the time of Ahaz (2
          Kings 16:10-16), at whose bidding he constructed an idolatrous
          altar like one the king had seen at Damascus, to be set up
          instead of the brazen altar.

          (2.) One of the priests who stood at the right hand of Ezra’s
          pulpit when he read and expounded the law (Neh. 8:4).

          (3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king
          of Judah (Jer. 26:20-23). He fled into Egypt from the cruelty of
          the king, but having been brought back he was beheaded and his
          body “cast into the graves of the common people.”

          Lights (Vulg.”doctrina;” LXX. “revelation”). See [651]THUMMIM.

          The sum paid for the use of money, hence interest; not, as in
          the modern sense, exorbitant interest. The Jews were forbidden
          to exact usury (Lev. 25:36, 37), only, however, in their
          dealings with each other (Deut. 23:19, 20). The violation of
          this law was viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer.
          15:10). After the Return, and later, this law was much neglected
          (Neh. 5:7, 10).

          Fertile land. (1.) The son of Aram, and grandson of Shem (Gen.
          10:23; 1 Chr. 1:17).

          (2.) One of the Horite “dukes” in the land of Edom (Gen. 36:28).

          (3.) The eldest son of Nahor, Abraham’s brother (Gen. 22:21,

          A wanderer, a descendant of Joktan (Gen. 10:27; 1 Chr. 1:21),
          the founder apparently of one of the Arab tribes; the name also
          probably of the province they occupied and of their chief city.

   Uz, The land of
          Where Job lived (1:1; Jer. 25:20; Lam. 4:21), probably somewhere
          to the east or south-east of Palestine and north of Edom. It is
          mentioned in Scripture only in these three passages.

          Strengh, a garden in which Manasseh and Amon were buried (2
          Kings 21:18, 26). It was probably near the king’s palace in
          Jerusalem, or may have formed part of the palace grounds.
          Manasseh may probably have acquired it from some one of this

          Strength, a son of Abinadab, in whose house the men of
          Kirjath-jearim placed the ark when it was brought back from the
          land of the Philistines (1 Sam. 7:1). He with his brother Ahio
          drove the cart on which the ark was placed when David sought to
          bring it up to Jerusalem. When the oxen stumbled, Uzzah, in
          direct violation of the divine law (Num. 4:15), put forth his
          hand to steady the ark, and was immediately smitten unto death.
          The place where this occurred was henceforth called Perez-uzzah
          (1 Chr. 13:11). David on this feared to proceed further, and
          placed the ark in the house of Obed-edom the Gittite (2 Sam.
          6:2-11; 1 Chr. 13:6-13).

          A town probably near Beth-horon. It derived its name from the
          daughter of Ephraim (1 Chr. 7:24).

          The Lord is my strength. (1.) The son of Bukki, and a descendant
          of Aaron (1 Chr. 6:5, 51; Ezra 7:4).

          (2.) A grandson of Issachar (1 Chr. 7:2, 3).

          (3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).

          (4.) A Benjamite, a chief in the tribe (1 Chr. 9:8).

          (5.) A son of Bani. He had the oversight of the Levites after
          the return from captivity (Neh. 11:22).

          (6.) The head of the house of Jedaiah, one of “the chief of the
          priests” (Neh. 12:19).

          (7.) A priest who assisted in the dedication of the walls of
          Jerusalem (Neh. 12:42).

          A contracted form of Azari’ah the Lord is my strength. (1.) One
          of Amaziah’s sons, whom the people made king of Judah in his
          father’s stead (2 Kings 14:21; 2 Chr. 26:1). His long reign of
          about fifty-two years was “the most prosperous excepting that of
          Jehosaphat since the time of Solomon.” He was a vigorous and
          able ruler, and “his name spread abroad, even to the entering in
          of Egypt” (2 Chr. 26:8, 14). In the earlier part of his reign,
          under the influence of Zechariah, he was faithful to Jehovah,
          and “did that which was right in the sight of the Lord” (2 Kings
          15:3; 2 Chr. 26:4, 5); but toward the close of his long life
          “his heart was lifted up to his destruction,” and he wantonly
          invaded the priest’s office (2 Chr. 26:16), and entering the
          sanctuary proceeded to offer incense on the golden altar.
          Azariah the high priest saw the tendency of such a daring act on
          the part of the king, and with a band of eighty priests he
          withstood him (2 Chr. 26:17), saying, “It appertaineth not unto
          thee, Uzziah, to burn incense.” Uzziah was suddenly struck with
          leprosy while in the act of offering incense (26:19-21), and he
          was driven from the temple and compelled to reside in “a several
          house” to the day of his death (2 Kings 15:5, 27; 2 Chr. 26:3).
          He was buried in a separate grave “in the field of the burial
          which belonged to the kings” (2 Kings 15:7; 2 Chr. 26:23). “That
          lonely grave in the royal necropolis would eloquently testify to
          coming generations that all earthly monarchy must bow before the
          inviolable order of the divine will, and that no interference
          could be tolerated with that unfolding of the purposes of God,
          which, in the fulness of time, would reveal the Christ, the true
          High Priest and King for evermore” (Dr. Green’s Kingdom of
          Israel, etc.).

          (2.) The father of Jehonathan, one of David’s overseers (1 Chr.

          Strength of God. (1.) One of the sons of Kohath, and uncle of
          Aaron (Ex. 6:18; Lev. 10:4).

          (2.) A Simeonite captain (1 Chr. 4:39-43).

          (3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).

          (4.) One of the sons of Heman (1 Chr. 25:4); called also Azareel

          (5.) A son of Jeduthan (2 Chr. 29:14).

          (6.) The son of Harhaiah (Neh. 3:8).

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