Home
ABCDEFGHIJKLM
NOPQRSTUVWYZ

Week - From the beginning, time was divided into weeks, each consisting of six days of working and one of rest ( Gen. 2:2,Gen. 2:3;Gen 7:10;Gen 8:10,Gen. 2:12;Gen 29:28). The references to this division of days becomes afterwards more frequent ( Ex. 34:22; Lev. 12:5; Num. 28:26; Deut. 16:16; 2 Chr. 8:13; Jer. 5:24; Dan. 9:24-27; Dan 10:2, Dan. 9:3). It has been found to exist among almost all nations.

Weeks, Feast of - See PENTECOST.

Weights - Reduced to English troy-weight, the Hebrew weights were: (1.) The gerah (Lev. 27:25; Num. 3:47), a Hebrew word, meaning a grain or kernel, and hence a small weight. It was the twentieth part of a shekel, and equal to 12 grains.

(2.) Bekah ( Ex. 38:26), meaning "a half" i.e., "half a shekel," equal to 5 pennyweight.

(3.) Shekel, "a weight," only in the Old Testament, and frequently in its original form ( Gen. 23:15,Gen. 23:16; Ex. 21:32; Ex 30:13, Ex. 21:15; Ex 38:24-29, etc.). It was equal to 10 pennyweight.

(4.) Ma'neh, "a part" or "portion" ( Ezek. 45:12), equal to 60 shekels, i.e., to 2 lbs. 6 oz.

(5.) Talent of silver (2 Kings 5:22), equal to 3,000 shekels, i.e., 125 lbs.

(6.) Talent of gold ( Ex. 25:39), double the preceding, i.e., 250 lbs.

Well - (Heb. beer), to be distinguished from a fountain (Heb. 'ain). A "beer" was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, Gen. 21:25, Gen. 21:30, Gen. 21:31; Gen 24:11; Gen 26:15, Gen. 21:18-25, Gen. 21:32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.

Westward - sea-ward, i.e., toward the Mediterranean ( Deut. 3:27).

Whale - The Hebrew word tan (plural, tannin) is so rendered in Job 7:12 (A.V.; but R.V., "sea-monster"). It is rendered by "dragons" in Deut. 32:33; Ps. 91:13; Jer. 51:34; Ps. 74:13 (marg., "whales;" and marg. of R.V., "sea-monsters"); Isa. 27:1; and "serpent" in Ex. 7:9 (R.V. marg., "any large reptile," and so in ver. 10, 12). The words of Job Ex 7:12), uttered in bitter irony, where he asks, "Am I a sea or a whale?" simply mean, "Have I a wild, untamable nature, like the waves of the sea, which must be confined and held within bounds, that they cannot pass?" "The serpent of the sea, which was but the wild, stormy sea itself, wound itself around the land, and threatened to swallow it up...Job inquires if he must be watched and plagued like this monster, lest he throw the world into disorder" (Davidson's Job).

The whale tribe are included under the general Hebrew name tannin ( Gen. 1:21; Lam. 4:3). "Even the sea-monsters [tanninim] draw out the breast." The whale brings forth its young alive, and suckles them.

It is to be noticed of the story of Jonah's being "three days and three nights in the whale's belly," as recorded in Matt. 12:40, that here the Gr. ketos means properly any kind of sea-monster of the shark or the whale tribe, and that in the book of Jonah Matt 1:17) it is only said that "a great fish" was prepared to swallow Jonah. This fish may have been, therefore, some great shark. The white shark is known to frequent the Mediterranean Sea, and is sometimes found 30 feet in length.

Wheat - one of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk ( Gen. 41:5). The "fat of the kidneys of wheat" ( Deut. 32:14), and the "finest of the wheat" ( Ps. 81:16;Ps 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezek. 27:17; Acts 12:20).

Parched grains of wheat were used for food in Palestine ( Ruth 2:14; 1 Sam. 17:17; 2 Sam. 17:28). The disciples, under the sanction of the Mosaic law ( Deut. 23:25), plucked ears of corn, and rubbing them in their hands, ate the grain unroasted ( Matt. 12:1; Mark 2:23; Luke 6:1). Before any of the wheat-harvest, however, could be eaten, the first-fruits had to be presented before the Lord ( Lev. 23:14).

Wheel - (Heb. galgal; rendered "wheel" in Ps. 83:13, and "a rolling thing" in Isa. 17:13; R.V. in both, "whirling dust"). This word has been supposed to mean the wild artichoke, which assumes the form of a globe, and in autumn breaks away from its roots, and is rolled about by the wind in some places in great numbers.

White - a symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; Rev 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" ( Matt. 17:2, etc.).

Widows - to be treated with kindness ( Ex. 22:22; Deut. 14:29; Deut 16:11, Deut. 14:14; Deut 24:17, Deut. 14:19-21; Deut 26:12; Deut 27:19, etc.). In the New Testament the same tender regard for them is inculcated ( Acts 6:1-6; 1 Tim. 5:3-16) and exhibited.

Wife - The ordinance of marriage was sanctioned in Paradise ( Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced ( Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights ( Ex. 21:10) and her duties ( Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases ( Deut. 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery ( Matt. 19:3-9). The duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1 Cor. 7:2-5; Eph. 5:22-33; Col. 3:18, Col. 3:19; 1 Pet. 3:1-7).

Wilderness - (1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle ( Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; Joel 2:22); an uncultivated place. This word is used of the wilderness of Beersheba ( Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea ( Ex. 13:18); of Shur ( Ex 15:22), a portion of the Sinaitic peninsula; of Sin ( Ex 17:1), Sinai ( Lev. 7:38), Moab ( Deut. 2:8), Judah ( Judg. 1:16), Ziph, Maon, En-gedi (1 Sam. 23:14,1 Sam. 23:24;1 Sam 24:1), Jeruel and Tekoa (2 Chr. 20:16,2 Chr. 20:20), Kadesh ( Ps. 29:8).

"The wilderness of the sea" ( Isa. 21:1). Principal Douglas, referring to this expression, says: "A mysterious name, which must be meant to describe Babylon (see especially ver. 9), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (comp. Ezek. 20:35). Otherwise it is in contrast with the symbolic title in Isa. 22:1. Jerusalem is the "valley of vision," rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (comp. 57:20)." A Short Analysis of the O.T.

(2.) Jeshimon, a desert waste ( Deut. 32:10; Ps. 68:7).

(3.) 'Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In Deut. 1:1; Deut 2:8, it is rendered "plain" (R.V., "Arabah").

(4.) Tziyyah, a "dry place" ( Ps. 78:17;Ps 105:41).

(5.) Tohu, a "desolate" place, a place "waste" or "unoccupied" ( Deut. 32:10; Job 12:24; comp. Gen. 1:2, "without form"). The wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled "the wilderness of the wanderings." This entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. Throughout this vast region of some 1,500 square miles there is not a single river. The northern part of this triangular peninsula is properly the "wilderness of the wanderings" (et-Tih). The western portion of it is called the "wilderness of Shur" ( Ex. 15:22), and the eastern the "wilderness of Paran."

The "wilderness of Judea" ( Matt. 3:1) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the "Jeshimon" mentioned in 1 Sam. 23:19.

Willows - (1.) Heb. 'arabim ( Lev. 23:40; Job 40:22; Isa. 15:7; Isa 44:3, Isa. 15:4; Ps. 137:1, Ps. 137:2). This was supposed to be the weeping willow, called by Linnaeus Salix Babylonica, from the reference in Ps. 137. This tree is frequently found "on the coast, overhanging wells and pools. There is a conspicuous tree of this species over a pond in the plain of Acre, and others on the Phoenician plain." There are several species of the salix in Palestine, but it is not indigenous to Babylonia, nor was it cultivated there. Some are of opinion that the tree intended is the tamarisk or poplar.

(2.) Heb. tzaphtzaphah ( Ezek. 17:5), called by the Arabs the safsaf, the general name for the willow. This may be the Salix AEgyptica of naturalists.

Tristram thinks that by the "willow by the water-courses," the Nerium oleander, the rose-bay oleander, is meant. He says, "It fringes the Upper Jordan, dipping its wavy crown of red into the spray in the rapids under Hermon, and is nutured by the oozy marshes in the Lower Jordan nearly as far as to Jericho...On the Arnon, on the Jabbok, and the Yarmuk it forms a continuous fringe. In many of the streams of Moab it forms a complete screen, which the sun's rays can never penetrate to evaporate the precious moisture. The wild boar lies safely ensconced under its impervious cover."

Wimple - Isa. 3:22, (R.V., "shawls"), a wrap or veil. The same Hebrew word is rendered "vail" (R.V., "mantle") in Ruth 3:15.

Window - properly only an opening in a house for the admission of light and air, covered with lattice-work, which might be opened or closed (2 Kings 1:2; Acts 20:9). The spies in Jericho and Paul at Damascus were let down from the windows of houses abutting on the town wall ( Josh. 2:15; 2 Cor. 11:33). The clouds are metaphorically called the "windows of heaven" ( Gen. 7:11; Mal. 3:10). The word thus rendered in Isa. 54:12 ought rather to be rendered "battlements" (LXX., "bulwarks;" R.V., "pinnacles"), or as Gesenius renders it, "notched battlements, i.e., suns or rays of the sun"= having a radiated appearance like the sun.

Winds - blowing from the four quarters of heaven ( Jer. 49:36; Ezek. 37:9; Dan. 8:8; Zech. 2:6). The east wind was parching ( Ezek. 17:10;Ezek 19:12), and is sometimes mentioned as simply denoting a strong wind ( Job 27:21; Isa. 27:8). This wind prevails in Palestine from February to June, as the west wind ( Luke 12:54) does from November to February. The south was a hot wind ( Job 37:17; Luke 12:55). It swept over the Arabian peninsula. The rush of invaders is figuratively spoken of as a whirlwind ( Isa. 21:1); a commotion among the nations of the world as a striving of the four winds ( Dan. 7:2). The winds are subject to the divine power ( Ps. 18:10;Ps 135:7).

Wine - The common Hebrew word for wine is yayin, from a root meaning "to boil up," "to be in a ferment." Others derive it from a root meaning "to tread out," and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.

(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.

(2.) 'Asis, "sweet wine," or "new wine," the product of the same year ( Cant. 8:2; Isa. 49:26; Joel 1:5; Joel 3:18; Amos 9:13), from a root meaning "to tread," hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it.

(3.) Hometz. See VINEGAR.

(4.) Hemer, Deut. 32:14 (rendered "blood of the grape") Isa. 27:2 ("red wine"), Ezra 6:9; Ezra 7:22; Dan. 5:1, Dan. 5:2, Dan. 5:4. This word conveys the idea of "foaming," as in the process of fermentation, or when poured out. It is derived from the root hamar, meaning "to boil up," and also "to be red," from the idea of boiling or becoming inflamed.

(5.) 'Enabh, a grape ( Deut. 32:14). The last clause of this verse should be rendered as in the Revised Version, "and of the blood of the grape ['enabh] thou drankest wine [hemer]." In Hos. 3:1 the phrase in Authorized Version, "flagons of wine," is in the Revised Version correctly "cakes of raisins." (Comp. Gen. 49:11; Num. 6:3; Deut. 23:24, etc., where this Hebrew word is rendered in the plural "grapes.")

(6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties ( Isa. 5:22). Ps. 75:8, "The wine [yayin] is red; it is full of mixture [mesekh];" Prov. 23:30, "mixed wine;" Isa. 65:11, "drink offering" (R.V., "mingled wine").

(7.) Tirosh, properly "must," translated "wine" ( Deut. 28:51); "new wine" ( Prov. 3:10); "sweet wine" ( Micah 6:15; R.V., "vintage"). This Hebrew word has been traced to a root meaning "to take possession of" and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau ( Gen. 27:28) mention is made of "plenty of corn and tirosh." Palestine is called "a land of corn and tirosh" ( Deut. 33:28; comp. Isa. 36:17). See also Deut. 28:51; 2 Chr. 32:28; Joel 2:19; Hos. 4:11, ("wine [yayin] and new wine [tirosh] take away the heart").

(8.) Sobhe (root meaning "to drink to excess," "to suck up," "absorb"), found only in Isa. 1:22, Hos. 4:18 ("their drink;" Gesen. and marg. of R.V., "their carouse"), and Nah. 1:10 ("drunken as drunkards;" lit., "soaked according to their drink;" R.V., "drenched, as it were, in their drink", i.e., according to their sobhe).

(9.) Shekar, "strong drink," any intoxicating liquor; from a root meaning "to drink deeply," "to be drunken", a generic term applied to all fermented liquors, however obtained. Num. 28:7, "strong wine" (R.V., "strong drink"). It is sometimes distinguished from wine, c.g., Lev. 10:9, "Do not drink wine [yayin] nor strong drink [shekar];" Num. 6:3; Judg. 13:4, Judg. 13:7; Isa. 28:7 (in all these places rendered "strong drink"). Translated "strong drink" also in Isa. 5:11; Isa 24:9; Isa 29:9; Isa 56:12; Prov. 20:1; Prov 31:6; Micah 2:11.

(10.) Yekebh ( Deut. 16:13, but in R.V. correctly "wine-press"), a vat into which the new wine flowed from the press. Joel 2:24, "their vats ;" 3:13, "the fats;" Prov. 3:10, "Thy presses shall burst out with new wine [tirosh];" Hag. 2:16; Jer. 48:33, "wine-presses;" 2 Kings 6:27; Job. 24:11.

(11.) Shemarim (only in plural), "lees" or "dregs" of wine. In Isa. 25:6 it is rendered "wines on the lees", i.e., wine that has been kept on the lees, and therefore old wine.

(12.) Mesek, "a mixture," mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken ( Ps. 75:8; Prov. 23:30).

In Acts 2:13 the word gleukos, rendered "new wine," denotes properly "sweet wine." It must have been intoxicating.

In addition to wine the Hebrews also made use of what they called debash, which was obtained by boiling down must to one-half or one-third of its original bulk. In Gen. 43:11 this word is rendered "honey." It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase "a land flowing with milk and honey" (debash), Ex. 3:8, Ex. 3:17; Ex 13:5; Ex 33:3; Lev. 20:24; Num. 13: 27. (See HONEY.)

Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee ( John 2:1-11). The Rechabites were forbidden the use of wine (Jer. 35). The Nazarites also were to abstain from its use during the period of their vow ( Num. 6:1-4); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it ( Judg. 13:4,Judg. 13:5; Luke 1:15; Luke 7:33). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions ( Lev. 10:1,Lev. 10:9-11). "Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen", (Geikie's Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible.

A drink-offering of wine was presented with the daily sacrifice ( Ex. 29:40,Ex. 29:41), and also with the offering of the first-fruits ( Lev. 23:13), and with various other sacrifices ( Num. 15:5,Num. 15:7,Num. 15:10). Wine was used at the celebration of the Passover. And when the Lord's Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood.

Several emphatic warnings are given in the New Testament against excess in the use of wine ( Luke 21:34; Rom. 13:13; Eph. 5:18; 1 Tim. 3:8; Titus 1:7).

Winefat - ( Mark 12:1). The original word (hypolenion) so rendered occurs only here in the New Testament. It properly denotes the trough or lake (lacus), as it was called by the Romans, into which the juice of the grapes ran from the trough above it. It is here used, however, of the whole apparatus. In the parallel passage in Matt. 21:33 the Greek word lenos is used. This properly denotes the upper one of the two vats. (See WINE-PRESS .)

Wine-press - Consisted of two vats or receptacles, (1) a trough (Heb. gath, Gr. lenos) into which the grapes were thrown and where they were troddenupon and bruised ( Isa. 16:10; Lam. 1:15; Joel 3:13); and (2) a trough or vat (Heb. yekebh, Gr. hypolenion) into which the juice ran from the trough above, the gath ( Neh. 13:15; Job 24:11; Isa. 63:2, Isa. 63:3; Hag. 2:16; Joel 2:24). Wine-presses are found in almost every part of Palestine. They are "the only sure relics we have of the old days of Israel before the Captivity. Between Hebron and Beersheba they are found on all the hill slopes; they abound in southern Judea; they are no less common in the many valleys of Carmel; and they are numerous in Galilee." The "treading of the wine-press" is emblematic of divine judgment ( Isa. 63:2; Lam. 1:15; Rev. 14:19, Rev. 14:20).

Winnow - Corn was winnowed, (1.) By being thrown up by a shovel against the wind. As a rule this was done in the evening or during the night, when the west wind from the sea was blowing, which was a moderate breeze and fitted for the purpose. The north wind was too strong, and the east wind came in gusts. (2.) By the use of a fan or van, by which the chaff was blown away ( Ruth 3:2; Isa. 30:24; Jer. 4:11, Jer. 4:12; Matt. 3:12).

Wise men - mentioned in Dan. 2:12 included three classes, (1) astrologers, (2) Chaldeans, and (3) soothsayers. The word in the original (hakamim) probably means "medicine men. In Chaldea medicine was only a branch of magic. The "wise men" of Matt. 2:7, who came from the East to Jerusalem, were magi from Persia or Arabia.

Wise, wisdom - a moral rather than an intellectual quality. To be "foolish" is to be godless ( Ps. 14:1; comp. Judg. 19:23; 2 Sam. 13:13). True wisdom is a gift from God to those who ask it ( Job 28:12-28; Prov. 3:13-18; Rom. 1:22; Rom 16:27; 1 Cor. 1:17-21;1 Cor 2:6-8; James 1:5). "Wisdom" in Prov. 1:20; Prov 8:1; Prov 9:1-5may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, "Christ the power of God and the wisdom of God" (1 Cor. 1:24). In Matt. 11:19 it is the personified principle of wisdom that is meant.

Witch - Occurs only in Ex. 22:18, as the rendering of mekhashshepheh, the feminine form of the word, meaning "enchantress" (R.V., "sorceress"), and in Deut. 18:10, as the rendering of mekhashshepheth, the masculine form of the word, meaning "enchanter."

Witchcraft - (1 Sam. 15:23; 2 Kings 9:22; 2 Chr. 33:6; Micah 5:12; Nahum 3:4; Gal. 5:20). In the popular sense of the word no mention is made either of witches or of witchcraft in Scripture.

The "witch of En-dor" (1 Sam. 28) was a necromancer, i.e., one who feigned to hold converse with the dead. The damsel with "a spirit of divination" ( Acts 16:16) was possessed by an evil spirit, or, as the words are literally rendered, "having a spirit, a pithon." The reference is to the heathen god Apollo, who was regarded as the god of prophecy.

Witness - More than one witness was required in criminal cases ( Deut. 17:6;Deut 19:15). They were the first to execute the sentence on the condemned ( Deut. 13:9;Deut 17:7; 1 Kings 21:13; Matt. 27:1; Acts 7:57, Acts 7:58). False witnesses were liable to punishment ( Deut. 19:16-21). It was also an offence to refuse to bear witness ( Lev. 5:1).

Witness of the Spirit - ( Rom. 8:16), the consciousness of the gracious operation of the Spirit on the mind, "a certitude of the Spirit's presence and work continually asserted within us", manifested "in his comforting us, his stirring us up to prayer, his reproof of our sins, his drawing us to works of love, to bear testimony before the world," etc.