ASSYRIAS POWER DECLINED

 Assur-bani-pal, the son of Esarhaddon, became king, and in Ezra 4:10 is referred to as Asnapper. From an early period Assyria had entered on a conquering career, and having absorbed Babylon, the kingdoms of Hamath, Damascus, and Samaria, it conquered Phoenicia, and made Judea feudatory, and subjected Philistia and Idumea. At length, however, its power declined. In B.C. 727 the Babylonians threw off the rule of the Assyrians, under the leadership of the powerful Chaldean prince Merodach-baladan ( 2 Kings 20:12 ), who, after twelve years, was subdued by Sargon, who now reunited the kingdom, and ruled over a vast empire. But on his death the smouldering flames of rebellion again burst forth, and the Babylonians and Medes successfully asserted their independence (B.C. 625), and Assyria fell according to the prophecies of ( Isaiah 10:5-19 ), ( Nahum 3:19 ), and ( Zephaniah 3:13 ), and the many separate kingdoms of which it was composed ceased to recognize the "great king" ( 2 Kings 18:19 ; Isaiah 36:4 ). Ezekiel (31) attests (about B.C. 586) how completely Assyria was overthrown. It ceases to be a nation. (See NINEVEH; BABYLON .)

ASSYRIA

 About a hundred years after this (B.C. 745) the crown was seized by a military adventurer called Pul, who assumed the name of Tiglath-pileser III. He directed his armies into Syria, which had by this time regained its independence, and took (B.C. 740) Arpad, near Aleppo, after a siege of three years, and reduced Hamath. Azariah (Uzziah) was an ally of the king of Hamath, and thus was compelled by Tiglath-pileser to do him homage and pay a yearly tribute.

In B.C. 738, in the reign of Menahem, king of Israel, Pul invaded Israel, and imposed on it a heavy tribute ( 2 Kings 15:19 ). Ahaz, the king of Judah, when engaged in a war against Israel and Syria, appealed for help to this Assyrian king by means of a present of gold and silver ( 2 Kings 16:8 ); who accordingly "marched against Damascus, defeated and put Rezin to death, and besieged the city itself." Leaving a portion of his army to continue the siege, "he advanced through the province east of Jordan, spreading fire and sword," and became master of Philistia, and took Samaria and Damascus. He died B.C. 727, and was succeeded by Shalmanezer IV., who ruled till B.C. 722. He also invaded Syria ( 2 Kings 17:5 ), but was deposed in favour of Sargon (q.v.) the Tartan, or commander-in-chief of the army, who took Samaria (q.v.) after a siege of three years, and so put an end to the kingdom of Israel, carrying the people away into captivity, B.C. 722 ( 2 Kings 17:1-6 2 Kings 17:24 ; 2 Kings 18:7 2 Kings 18:9 ). He also overran the land of Judah, and took the city of Jerusalem ( Isaiah 10:6 Isaiah 10:12 Isaiah 10:22 Isaiah 10:24 Isaiah 10:34 ). Mention is next made of Sennacherib (B.C. 705), the son and successor of Sargon ( 2 Kings 18:13 ; 19:37 ; Isaiah 7:17 Isaiah 7:18 ); and then of Esar-haddon, his son and successor, who took Manasseh, king of Judah, captive, and kept him for some time a prisoner at Babylon, which he alone of all the Assyrian kings made the seat of his government ( 2 Kings 19:37 ; Isaiah 37:38 ).

BIBLE WORD MEANINGS

 Asaph [N] [H] [S]

convener, or collector.

A Levite; one of the leaders of David's choir ( 1 Chronicles 6:39 ). Psalms 50 and 73-83 inclusive are attributed to him. He is mentioned along with David as skilled in music, and a "seer" ( 2 Chronicles 29:30 ). The "sons of Asaph," mentioned in 1Chr 1 Chronicles 20:14 , and Ezra 2:41 , were his descendants, or more probably a class of poets or singers who recognized him as their master.

The "recorder" in the time of Hezekiah ( 2 Kings 18:18 2 Kings 18:37 ).

The "keeper of the king's forest," to whom Nehemiah requested from Artaxerxes a "letter" that he might give him timber for the temple at Jerusalem ( Nehemiah 2:8 ).

Assyria [N] [T] [H]

the name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites ( Genesis 10:22 ), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the "Romans of the East."

Of the early history of the kingdom of Assyria little is positively known. In B.C. 1120 Tiglath-pileser I., the greatest of the Assyrian kings, "crossed the Euphrates, defeated the kings of the Hittites, captured the city of Carchemish, and advanced as far as the shores of the Mediterranean." He may be regarded as the founder of the first Assyrian empire. After this the Assyrians gradually extended their power, subjugating the states of Northern Syria. In the reign of Ahab, king of Israel, Shalmaneser II. marched an army against the Syrian states, whose allied army he encountered and vanquished at Karkar. This led to Ahab's casting off the yoke of Damascus and allying himself with Judah. Some years after this the Assyrian king marched an army against Hazael, king of Damascus. He besieged and took that city. He also brought under tribute Jehu, and the cities of Tyre and Sidon.

ABOMINATION

 ABOMINATION

a-bom-i-na'-shun (piggul, to`ebhah, sheqets (shiqquts)):

Three distinct Hebrew words are rendered in the English Bible by "abomination," or "abominable thing," referring (except in Genesis 43:32; 46:34) to things or practices abhorrent to Yahweh, and opposed to the ritual or moral requirements of His religion. It would be well if these words could be distinguished in translation, as they denote different degrees of abhorrence or loathsomeness.

The word most used for this idea by the Hebrews and indicating the highest degree of abomination is to`ebhah, meaning primarily that which offends the religious sense of a people. When it is said, for example, "The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians," this is the word used; the significance being that the Hebrews were repugnant to the Egyptians as foreigners, as of an inferior caste, and especially as shepherds (Genesis 46:34). The feeling of the Egyptians for the Greeks was likewise one of repugnance. Herodotus (ii.41) says the Egyptians would not kiss a Greek on the mouth, or use his dish, or taste meat cut with the knife of a Greek.

Among the objects described in the Old Testament as "abominations" in this sense are heathen gods, such as Ashtoreth (Astarte), Chemosh, Milcom, the "abominations" of the Zidonians (Phoenicians), Moabites, and Ammonites, respectively (2 Kings 23:13), and everything connected with the worship of such gods.

BIBLE WORD MEANINGS

 Abomination [N]

This word is used,

To express the idea that the Egyptians considered themselves as defiled when they ate with strangers ( Genesis 43:32 ). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners ( John 18:28 ; Acts 10:28 ; 11:3 ).

Every shepherd was "an abomination" unto the Egyptians ( Genesis 46:34 ). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless habits of these wandering shepherds.

Pharaoh was so moved by the fourth plague, that while he refused the demand of Moses, he offered a compromise, granting to the Israelites permission to hold their festival and offer their sacrifices in Egypt. This permission could not be accepted, because Moses said they would have to sacrifice "the abomination of the Egyptians" ( Exodus 8:26 ); i.e., the cow or ox, which all the Egyptians held as sacred, and which they regarded it as sacrilegious to kill.

( Daniel 11:31 ), in that section of his prophecies which is generally interpreted as referring to the fearful calamities that were to fall on the Jews in the time of Antiochus Epiphanes, says, "And they shall place the abomination that maketh desolate." Antiochus Epiphanes caused an altar to be erected on the altar of burnt-offering, on which sacrifices were offered to Jupiter Olympus. (Compare 1Macc 1:57 ). This was the abomination of the desolation of Jerusalem. The same language is employed in Daniel 9:27 (Compare Matthew 24:15 ), where the reference is probably to the image-crowned standards which the Romans set up at the east gate of the temple (A.D. 70), and to which they paid idolatrous honors. 

BIBLE WORDS AND THEIR MEANING

 Alabaster [N] [S]

occurs only in the New Testament in connection with the box of "ointment of spikenard very precious," with the contents of which a woman anointed the head of Jesus as he sat at supper in the house of Simon the leper ( Matthew 26:7 ; Mark 14:3 ; Luke 7:37 ). These boxes were made from a stone found near Alabastron in Egypt, and from this circumstance the Greeks gave them the name of the city where they were made. The name was then given to the stone of which they were made; and finally to all perfume vessels, of whatever material they were formed. The woman "broke" the vessel; i.e., she broke off, as was usually done, the long and narrow neck so as to reach the contents. This stone resembles marble, but is softer in its texture, and hence very easily wrought into boxes. Mark says ( 14:5 ) that this box of ointment was worth more than 300 pence, i.e., denarii, each of the value of sevenpence halfpenny of our money, and therefore worth about 10 pounds. But if we take the denarius as the day's wage of a labourer ( Matthew 20:2 ), say two shillings of our money, then the whole would be worth about 30 pounds, so costly was Mary's offering.

SPIRITUAL BLINDNESS JOHN 9:35 -41

Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?”

36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.”

37 Jesus said, “You have now seen him; in fact, he is the one speaking with you.”

38 Then the man said, “Lord, I believe,” and he worshiped him.

39 Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.”

40 Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?”

41 Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.