Vajezatha(strong
as the wind), one of the ten sons of Haman whom the Jews slew in
Shushan. (Esther 9:9) (B.C. 473.)
Vale,
ValleyIt
is hardly necessary to state that these words signify a hollow sweep of
ground between two more or less parallel ridges of high land. The
structure of the greater part of the holy land does not lend itself to
the formation of valleys in our sense of the word. The abrupt
transitions of its crowded rocky hills preclude the existence of any
extended sweep of valley. Valley is employed in the Authorized Version
to render five distinct Hebrew words.
+'Emek . This appears to approach more nearly to the general sense of
the English word than any other. It is connected with several places.
+Gai or ge . Of this there is fortunately one example which can be
identified with certainty--the deep hollow which compasses the
southwest and south of Jerusalem. This identification establishes the
ge as a deep and abrupt ravine, with steep sides and narrow bottom.
+Nachal . This word answers to the Arabic wady, and expresses, as no
single English word can, the bed of a stream (often wide and shelving,
and like a "valley" in character, which in the rainy season may be
nearly filled by a foaming torrent, though for the greater part of the
year dry).
+Bik'ah . This term appears to mean rather a plain than a valley,
though so far resembling it as to be enclosed by mountains. It is
rendered by "valley" in (34:3; Joshua 11:8,17; 12:7; 2 Chronicles
35:22; Zechariah 12:11)
+has-Shefelah . The district to which the name has-Shefelah is applied
in the Bible has no resemblance whatever to a valley, but is a broad,
swelling tract of many hundred miles in area, which sweeps gently down
from the mountains Judah to the Mediterranean. It is rendered "the
vale" in (1:7; Joshua 10:40; 1 Kings 10:27; 2 Chronicles 1:15; Jeremiah
33:13) and "the valley" or "the valleys" in (Joshua 9:1; 11:2,16; 12:8;
15:33; Judges 1:9; Jeremiah 32:44)
Vaniah(Jehovah
is praise), one of the sons of Bani, (Ezra 10:36) (B.C. 458.)
Vashni(strong),
the first-born of Samuel as the text now stands. (1 Chronicles 6:28)
(13); but in (1 Samuel 8:2) the name of his first-born is Joel. Most
probably in the Chronicles the name of Joel has dropped out: and Vashni
is a corruption of vesheni, and (the) second."
Vashti(beautiful),
the "queen" of Ahasuerus, who, for refusing to show herself to the
king's guests at the royal banquet, when sent for by the king, was
repudiated and deposed. (Esther 1:1) ... (B.C. 483.) Many attempts have
been made to identify her with historical personages; but it is far
more probable that she was only one of the inferior wives, dignified
with the title of queen, whose name has utterly disappeared from
history.
VeilWith
regard to the use of the veil, it is important to observe that it was
by no means so general in ancient as in modern times. Much of the
scrupulousness in respect of the use of the veil dates from the
promulgation of the Koran, which forbade women appearing unveiled
except in the presence of their nearest relatives. In ancient times the
veil was adopted only in exceptional cases, either as an article of
ornamental dress, (Song of Solomon 4:1,3; 6:7) or by betrothed maidens
in the presence of their future husbands, especially at the time of the
wedding, (Genesis 24:65) or lastly, by women of loose character for
purposes of concealment. (Genesis 38:14) Among the Jews of the New
Testament age it appears to have been customary for the women to cover
their heads (not necessarily their faces) when engaged in public
worship.
Veil
Of The Tabernacle And Temple[[1261]Tabernacle;
[1262]Temple]
Versions,
Ancient, Of The Old And New TestamentsIn
treating of the ancient versions that have come down to us, in whole or
in part, they will be described in the alphabetical order of the
languages. AETHIOPIC VERSION.--Christianity was introduced into
AEthiopia in fourth century through the labors of Frumentius and
AEdesius of Tyre, who had been made slaves and sent to the king. The
AEthiopic version which we possess is in the ancient dialect of Axum;
hence some have ascribed it to the age of the earliest missionaries,
but it is probably of a later date. In 1548-9 the AEthiopic New
Testament was also printed at Rome, edited by three Abyssinians. ARABIC
VERSIONS.--
+Arabic versions of the Old Testament were made from the Hebrew (tenth
century), from the Syriac and from the LXX
+Arabic versions of the New Testament . There are four versions. The
first, the Roman, of the Gospels only, was printed in 1590-1. ARMENIAN
VERSION.--In the year 431, Joseph and Eznak returned from the Council
of Ephesus bringing with them a Greek copy of the Scriptures. From this
a version in Armenian was made by Isaac, the Armenian patriarch, and
Miesrob. The first printed edition of the Old and New Testaments in
Armenian appeared at Amsterdam in 1666, under the care of a person
commonly termed Oscan or Uscan, and described as being an Armenian
bishop. CHALDEE VERSIONS.--Targum, a Chaldee word of uncertain origin,
is the general term for the Chaldee, or more accurately Aramaic,
versions of the Old Testament.
+The Targums were originally oral, and the earliest Targum, which is
that of Onkelos on the Pentateuch, began to be committed to writing
about the second century of the Christian era; though if did not assume
its present shape till the end of the third or the beginning of the
fourth century. So far, however, from superseding the oral Targum at
once, it was, on the contrary, strictly forbidden to read it in public.
Its language is Chaldee, closely approaching in purity of idiom to that
of Ezra and Daniel. It follows a sober and clear though not a slavish
exegesis, and keeps as closely and minutely: to the text as is at all
consistent with its purpose, viz. to be chiefly and above all a version
for the people . Its explanations of difficult and obscure passages
bear ample witness to the competence of those who gave it its final
shape. It avoids, as far as circumstances would allow, the legendary
character with which all the later Targums entwine the biblical word.
+Targum on the prophets,--viz. Joshua, Judges, Samuel, Isaiah,
Jeremiah, Ezekiel, Kings, the twelve minor prophets,--called
[1263]Targum OF [1264]Jonathan BEN-UZZIEL. We shall probably not be far
wrong in placing this Targum some time, although not long, after
Onkelos, or about the middle of the fourth century. 3 And 4. Targum of
Jonathan ben-Uzziel and Jerushalmi-Targum on the Pentateuch .--Onkelos
and Jonathan on the Pentateuch and prophets, whatever be their exact
date, place, authorship and editorship, are the oldest of existing
Targums, and belong in their present shape, to Babylon and the
Babylonian academies flourishing between the third and fourth centuries
A.D. EGYPTIAN VERSIONS.--Of these there are three,--the Memphitic, of
lower Egypt, the Coptic, of upper Egypt, and the Thebaic, with some
fragments of another. The Thebaic was the earliest, and belongs to the
third century. GOTHIC VERSION. In the year 318 the Gothic bishop and
translator of Scripture Ulphilas, was born. He succeeded Theophilus as
bishop of the Goths in 548; through him it is said that the Goths in
general adopted Arianism. The great work of Ulphilas was his version of
the Scriptures. As an ancient monument of the Gothic language the
version of Ulphilas possesses great interest; as a version the use of
which was once extended widely through Europe, it is a monument of the
Christianization of the Goths; and as a version known to have been made
in the fourth century, and transmitted to us in ancient MSS., It has
its value in textual criticism. GREEK VERSIONS OF THE OLD TESTAMENT.--
+Septuagint .--[See [1265]Septuagint]
+Aquila .--It is a remarkable fact that in the second century there
were three versions executed of the Old Testament Scriptures into
Greek. The first of these was made by Aquila, a native of Sinope in
Pontus, who had become a proselyte to Judaism. It was made during the
reign of Hadrian, A.D. 117-138.
+Theodotion .--The second version of which we have information as
executed in the second century is that of Theodotion. He is stated to
have been an Ephesian, and he seems to be most generally described as
an Ebionite.
+Symmachus is stated by Eusebius and Jerome to have been an Ebionite;
Epiphanius and others, however, style him a Samaritan. It may be that
as a Samaritan he made this version for some of that people who
employed Greek, and who had learned to receive more than the
Pentateuch. [1266]Latin Versions VERSIONS.--[[1267]Vulgate, The]
[1268]Samaritan Pentateuch VERSIONS.--[[1269]Samaritan Pentateuch
[1270]Pentateuch, The] SLAVONIC VERSION,--In A.D. 862 there was a
desire expressed or an inquiry made for Christian teachers in Moravia,
and in the following year the labors of missionaries began among the
Moravians. These missionaries were Cyrillus and Methodius, two brothers
from Thessalonica. To Cyrillus is ascribed the invention of the
Slavonian alphabet and the commencement of the translation of the
Scriptures. He appears to have died at Rome in 868, while Methodius
continued for many years to be the bishop of the Slavonians. He is
stated to have continued his brother's translation. SYRIAC VERSIONS.--
+Of the Old Testament. (a) From the Hebrew. In the early times of
Syrian Christianity there was executed a version of the Old Testament
from the original Hebrew, the use of which must have been as widely
extended as was the Christian profession among that people. It is
highly improbable that any part of the Syriac version is older than the
advent of our Lord. The Old Syriac has the peculiar value of being the
first version from the Hebrew original made for Christian use. The
first printed edition of this version was that which appeared in the
Paris Polyglot of Le Jay in 1645. (b) The Syriac version from the
Hexaplar Greek text. The only Syriac version of the Old Testament up to
the sixth century was apparently the Peshito. The version by Paul of
Tela, a Monophysite, was made in the beginning of the seventh century;
for its basis he used the Hexaplar Greek text--that is, the LXX., with
the corrections of Origen, the asterisks, obeli, etc., and with the
references to the other Greek versions. In fact, it is from this Syriac
version that we obtain our moat accurate acquaintance with the results
of the critical labors of Origen. It is from a MS. in the Ambrosian
Library at Milan that we possess accurate means of knowing this Syriac
version.
+The Syriac New Testament Versions . (a) The Peshito Syriac New
Testament. It may stand as an admitted fact that a version of the New
Testament in Syriac existed in the second century. (b) The Curetonian
Syriac Gospels. Among the MSS. brought from the Nitrian monasteries in
1842, Dr. Cureton noticed a copy of the Gospels, differing greatly from
the common text; and this is the form of text to which the name of
Curetonian Syriac has been rightly applied. Every criterion which
proves the common Peshito not to exhibit a text of extreme antiquity
equally proves the early origin of this.
Versions,
Authorized
+WYCLIFFE.--The New Testament was translated by Wycliffe himself The
Old Testament was undertaken by Nicholas Deuteronomy Hereford, but was
interrupted, and ends abruptly (following so far the order of the
Vulgate) in the middle of Baruch. The version was based entirely upon
the Vulgate. The following characteristics may be noticed as
distinguishing this version: (1) The general homeliness of its style.
(2) The substitution in many cases, of English equivalents for
quasitechnical words. (3) The extreme literalness with which in some
instances, even at the cost of being unintelligible, the Vulgate text
is followed, as in (2 Corinthians 1:17-19)
+TYNDAL.--The work of Wycliffe stands by itself. Whatever power it
exercised in preparing the way for the Reformation of the sixteenth
century, it had no perceptible influence on later translations. With
Tyndal we enter on a continuous succession. He is the patriarch, in no
remote ancestry, of the Authorized Version. More than Cranmer or Ridley
he is the true hero of the English Reformation. "Ere many years, he
said at the age of thirty-six (A.D. 1520), he would cause "a boy that
driveth the plough" to know more of Scripture than the great body of
the clergy then knew. He prepared himself for the work by long years of
labor in Greek and Hebrew. First the Gospels of St. Matthew and St.
Mark were published tentatively. In 1525 the whole of the New Testament
was printed in quarto at Cologne, and in small octave at Worms. In
England it was received with denunciations. Tonstal, bishop of London,
preaching at Paul's Cross, asserted that there were at least two
thousand errors in it, and ordered all copies of it to be bought up and
burnt. An act of Parliament (35 Hen. VIII. cap. 1) forbade the use of
all copies of Tyndal's "false translation." The treatment which it
received from professed friends was hardly less annoying. In the mean
time the work went on. Editions were printed one after another. The
last appeared in 1535, just before his death. To Tyndal belongs the
honor of having given the first example of a translation based on true
principles, and the excellence of later versions has been almost in
exact proportion as they followed his. All the exquisite grace and
simplicity which have endeared the Authorized Version to men of the
most opposite tempers and contrasted opinions is due mainly to his
clear-sighted truthfulness.
+COVERDALE.--A complete translation of the Bible, different from
Tyndal's, bearing the name of Miles Coverdale, printed probably at
Zurich, appeared in 1535. The undertaking itself and the choice of
Coverdale as the translator were probably due to Cromwell. He was
content to make the translation at second hand "out of the Douche
(Luther's German Version) and the Latine." Fresh editions of his Bible
were published, keeping their ground in spite of rivals, in 1537, 1539,
1550, 1553. He was called in at a still later period to assist in the
Geneva Version.
+MATTHEW.--In the year 1537, a large folio Bible appeared as edited and
dedicated to the king by Thomas Matthew. No one of that name appears at
all prominently in the religious history of Henry VIII., and this
suggests inference that the name was adopted to conceal the real
translator. The tradition which connects this Matthew with John Rogers,
the proto-martyr of the Marian persecution, is all but undisputed.
Matthew's Bible reproduces Tyndal's work, in the New Testament
entirely, in the Old Testament as far as 2 Chron., the rest being taken
with occasional modifications from Coverdale. A copy was ordered, by
royal proclamation, to be set up in every church, the cost being
divided between the clergy and the parishioners. This was, therefore,
the first Authorized Version.
+TAVERNER (1539).--The boldness of the pseudo-Matthew had frightened
the ecclesiastical world from its propriety. Coverdale's version was,
however, too inaccurate to keep its ground. It was necessary to find
another editor, and the printers applied to Richard Taverner. But
little is known of his life. The fact that, though a layman, he had
been chosen as one of the canons of the Cardinal's College at Oxford
indicates a reputation for scholarship, and this is confirmed by the
character of his translation. In most respects this may be described as
an expurgated edition of Matthew's.
+CRANMER.--In the same year as Taverner's, and coming from the same
press, appeared an English Bible, in a more stately folio, with a
preface containing the initials T.C., which implied the archbishop's
sanction. Cranmer's version presented, as might he expected, many
points of interest. The prologue gave a more complete ideal of what a
translation ought to be than had as yet been seen. Words not in the
original were to be printed in a different type. It was reprinted again
and again, and was the Authorized Version of the English Church till
1568--the interval of Mary's reign excepted. From it, accordingly, were
taken most, if not all the portions of Scripture in the Prayer books of
1549 and 1552. The Psalms as a whole, the quotations from Scripture in
the Homilies, the sentences in the Communion Services, and some phrases
elsewhere, still preserve the remembrance of it.
+GENEVA.--The exiles who fled to Geneva in the reign of Mary entered on
the work of translation with more vigor than ever. The Genevan
refugees-among them Whittingham, Goodman, Pullain, Sampson and
Coverdale himself--labored "for two years or more, day and night."
Their translation of the New Testament was "diligently revised by the
most approved Greek examples." The New Testament, translated by
Whittingham, was printed in 1667 and the whole Bible in 1660. Whatever
may have been its faults, the Geneva Bible, commonly called the
Breeches Bible from its rendering of (Genesis 3:7) was unquestionably,
for sixty years, the most popular of all versions. Not less than eighty
editions, some of the whole Bible, were printed between 1558 and 1611.
It kept its ground for some time even against the Authorized Version,
and gave way as it were, slowly and under protest. It was the version
specially adopted by the great Puritian party through the whole reign
of Elizabeth and far into that of James. As might be expected, it was
based on Tyndal's version. It presents, in a calendar prefixed to the
Bible, something like a declaration of war against the established
order of the Church's lessons commemorating Scripture facts and the
deaths of the great reformers, but ignoring saints' days altogether it
was the first English Bible which entirely omitted the Apocrypha. The
notes were mere characteristically Swiss, not only in their theology,
but in their politics.
+THE BISHOPS' BIBLE.--The facts just stated will account for the wish
of Archbishop Parker to bring out another version, which might
establish its claims against that of Geneva. Great preparations were
made. Eight bishops, together with some deans and professors, brought
out the fruit of their labors in a magnificent folio (1568 and 1672).
It was avowedly based on Cranmer's but of all the English versions it
had probably the least success. It did not command the respect of
scholars, and its size and cost were far from meeting the wants of the
people.
+RHEIMS AND DOUAY.--The successive changes in the Protestant versions
of the Scriptures were, as might be expected, matter of triumph to the
controversialists of the Latin Church. Some saw in it an argument
against any translation of Scripture into the spoken language of the
people. Others pointed derisively to the want of unity which these
changes displayed. There were some, however, who took the line which
Sir T. More and Gardiner had taken under Henry VIII. They did not
object to the principle of an English translation. They only charged
the versions hitherto made with being false, corrupt, heretical. To
this there was the ready retort that they had done nothing; that their
bishops in the reign of Henry had promised, but had not performed. It
was felt to be necessary that they should take some steps which might
enable them to turn the edge of this reproach. The English Catholic
refugees who were settled at Rheims undertook a new English version.
The New Testament was published at Rheims in 1582 and professed to be
based on "the authentic text of the Vulgate." Notes were added. as
strongly dogmatic as those of the Geneva Bible, and often keenly
controversial. The work of translation was completed somewhat later by
the publication of the Old Testament at Douay in 1609.
+AUTHORIZED VERSION.--The position of the English Church in relation to
the versions in use at the commencement of the reign of James was
hardly satisfactory. The Bishops' Bible was sanctioned by authority.
That of Geneva had the strongest hold on the affections of the people.
Scholars, Hebrew scholars in particular, found grave fault with both.
Among the demands of the Puritan representatives at the Hampton Court
Conference in 1604 was one for a new, or at least a revised,
translation. The work of organizing and superintending the arrangements
for a new translation was one specially congenial to James, and
accordingly in 1606 the task was commenced. It was intrusted to 64
scholars. The following were the instructions given to the translators:
(1) The Bishops' Bible was to be followed, and as little altered as the
original would permit. (2) The names of prophets and others were to be
retained, as nearly as may be as they are vulgarly used. (3) The old
ecclesiastical welds to be kept. (4) When any word hath divers
significations, that to be kept which hath been most commonly used by
the most eminent fathers, being agreeable to the propriety of the place
and the analogy of faith. (5) The division of the chapters to be
altered either not at all or as little as possible. (6) No marginal
notes to be affixed but only for the explanation of Hebrew and Greek
words. (7) Such quotations of places to be marginally set down as may
serve for fit reference of one Scripture to another. (8) and (9) State
plan of translation. Each company of translators is to take its own
books; each person to bring his own corrections. The company to discuss
them, and having finished their work, to send it on to another company,
and so on. (10) Provides for differences of opinion between two
companies by referring them to a general meeting. (11) Gives power in
cases of difficulty, to consult any scholars. (12) Invites suggestions
from any quarter. (13) Names the directors of the work: Andrews, dean
of Westminster; Barlow, dean of Chester and the regius professors of
Hebrew and Greek at both universities. (14) Names translations to be
followed when they agree more with the original than the Bishops'
Bible, sc. Tyndal's, Coverdale's, Matthew's, Whitchurch's (Cranmer's),
and Geneva. (15) Authorizes universities to appoint three or four
overseers of the work. For three years the work went on, the separate
companies comparing notes as directed. When the work drew toward its
completion, it was necessary to place it under the care of a select
few. Two from each of the three groups were accordingly selected, and
the six met in London to superintend the publication. The final
correction, and the task of writing the arguments of the several books,
was given to Bilson, bishop of Winchester and Dr. Miles Smith, the
latter of whom also wrote the dedication and preface. The version thus
published did not at once supersede the versions already in possession.
The fact that five editions were published in three years shows that
there was a good demand. But the Bishops' Bible probably remained in
many churches, and the popularity of the Geneva Version is shown by not
less than thirteen reprints, in whole or in part, between 1611 and
1617. It is not easy to ascertain the impression which the Authorized
Version made at the time of its appearance. Selden says it is "the best
of all translations, as giving the true sense of the original." [For
REVISED VERSION (of 1881), see under [1271]Bible]
VillageThis
word in addition to its ordinary sense, is often used, especially in
the enumeration of towns in (Joshua 13:15,19) to imply unwalled suburbs
outside the walled towns. Arab villages, as found in Arabia, are often
mere collections of stone huts, "long, low rude hovels, roofed only
with the stalks of palm leaves," or covered for a time with
tent-cloths, which are removed when the tribe change their quarters.
Others are more solidly built, as are most of the of palestine, though
in some the dwellings are mere mud-huts.
Vinethe
well-known valuable plant (vitis vinifera) very frequently referred to
in the Old and New Testaments, and cultivated from the earliest times.
The first mention of this plant occurs in (Genesis 9:20,21) That it was
abundantly cultivated in Egypt is evident from the frequent
representations on the monuments, as well as from the scriptural
allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were
celebrated both for luxuriant growth and for the immense clusters of
grapes which they produced, which were sometimes carried on a staff
between two men, as in the case of the spies, (Numbers 13:23) and as
has been done in some instances in modern times. Special mention is
made in the Bible of the vines of Eshcol, (Numbers 13:24; 32:9) of
Sibmah, Heshbon and Elealeh (Isaiah 16:8,9,10; Jeremiah 48:32) and of
Engedi. (Song of Solomon 1:14) From the abundance and excellence of the
vines, it may readily be understood how frequently this plant is the
subject of metaphor in the Holy Scriptures. To dwell under the vine and
tree is an emblem of domestic happiness and peace, (1 Kings 4:25;
Psalms 128:3; Micah 4:4) the rebellious people of Israel are compared
to "wild grapes," "an empty vine," "the degenerate plant of a strange
vine," etc. (Isaiah 6:2,4; Jeremiah 2:21; Hosea 10:1) It is a vine
which our Lord selects to show the spiritual union which subsists
between himself and his members. (John 15:1-6) The ancient Hebrews
probably allowed the vine to go trailing on the ground or upon
supports. This latter mode of cultivation appears to be alluded to by
Ezekiel. (Ezekiel 19:11,12) The vintage, which formerly was a season of
general festivity, began in September. The towns were deserted; the
people lived among the vineyards in the lodges and tents. Comp. (Judges
8:27; Isaiah 16:10; Jeremiah 25:30) The grapes were gathered with
shouts of joy by the "grape gatherers," (Jeremiah 25:30) and put into
baskets. See (Jeremiah 6:9) They were then carried on the head and
shoulders, or slung upon a yoke, to the "wine-press." Those intended
for eating were perhaps put into flat open baskets of wickerwork, as
was the custom in Egypt. In Palestine, at present, the finest grapes,
says Dr. Robinson, are dried as raisins, and the juice of the
remainder, after having been trodden and pressed, "is boiled down to a
sirup, which, under the name of dibs, is much used by all classes,
wherever vineyards are found, as a condiment with their food." The
vineyard, which was generally on a hill, (Isaiah 5:1; Jeremiah 31:5;
Amos 9:13) was surrounded by a wall or hedge in order to keep out the
wild boars, (Psalms 80:13) jackals and foxes. (Numbers 22:24; Nehemiah
4:3; Song of Solomon 2:15; Ezekiel 13:4,5; Matthew 21:33) Within the
vineyard was one or more towers of stone in which the vine-dressers
lived. (Isaiah 1:8; 5:2; Matthew 21:33) The vat, which was dug,
(Matthew 21:33) or hewn out of the rocky soil, and the press, were part
of the vineyard furniture. (Isaiah 5:2)
Vine
Of Sodomoccurs
only in (32:32) It is generally supposed that this passage alludes to
the celebrated apples of Sodom, of which Josephus speaks, "which indeed
resemble edible fruit in color, but, on being plucked by the hand, are
dissolved into smoke and ashes." It has been variously identified. Dr.
Robinson pronounced in favor of the 'osher fruit, the Asclepias
(Calotropis) procera of botanists. He says, "The fruit greatly
resembles externally a large smooth apple or orange, hanging in
clusters of three or four together, and when ripe is of a yellow color.
It is now fair and delicious to the eye and soft to the touch but, on
being pressed or struck, it explodes with a puff: like a bladder or
puff-hall, leaving in the hand only the shreds of the thin rind and a
few fibres. It is indeed filled chiefly with air, which gives it the
round form." Dr. Hooker writes," The vine of Sodom always thought might
refer to Cucumis calocynthis, which is bitter end powders inside; the
term vine would scarcely be given to any but a trailing or other plant
of the habit of a vine." His remark that the term vine must refer to
some plant of the habit of a vine is conclusive against the claims of
all the plants hitherto identified with the vine of Sodom.
VinegarThe
Hebrew word translated "vinegar" was applied to a beverage consisting
generally of wine or strong drink turned sour, but sometimes
artificially made by an admixture of barley and wine, and thus liable
to fermentation. It was acid even to a proverb, (Proverbs 10:26) and by
itself formed an unpleasant draught, (Psalms 49:21) but was used by
laborers. (Ruth 2:14) Similar was the acetum of the Romans--a thin,
sour wine, consumed by soldiers. This was the beverage of which the
Saviour partook in his dying moments. (Matthew 27:48; Mark 15:36; John
19:29,30)
Vineyards,
Plain Of TheThis
place, mentioned only in (Judges 11:33) lay east of the Jordan, beyond
Aroer.
Viol[[1272]Psaltery]
Viper[[1273]Serpent]
Vophsi(rich),
father of Nahbi, the Naphtalite spy. (Numbers 13:14) (B.C. before 1490.)
VowsA
vow is a solemn promise made to God to perform or to abstain from
performing a certain thing. The earliest mention of a vow is that of
Jacob. (Genesis 28:18-22; 31:13) Vows in general are also mentioned in
the book of Job, (Job 22:27) The law therefore did not introduce, but
regulated the practice of, vows. Three sorts are mentioned: 1, Vows of
devotion; 2, Vows of abstinence; 3, Vows of destruction.
+As to vows of devotion, the following rules are laid down: A man might
devote to sacred uses possessions or persons, but not the first-born of
either man or beast, which was devoted already. (Leviticus 27:28) (a)
If he vowed land, he might either redeem it or not Levi 25,27. (b)
Animals fit for sacrifice if devoted, were not to be redeemed or
changed, (Leviticus 27:9; 10:33) persons devoted stood thus: devote
either himself, his child (not the first-born) or his slave. If no
redemption took place, the devoted person became a slave of the
sanctuary: see the case of Absalom. (2 Samuel 15:8) Otherwise he might
be redeemed at a valuation according to age and sex, on the scale given
in (Leviticus 27:1-7) Among general regulations affecting vows the
following may be mentioned: (1) Vows were entirely voluntary but once
made were regarded as compulsory. (Numbers 30:2; 23:21; Ecclesiastes
5:4) (2) If persons In a dependent condition made vows as (a) an
unmarried daughter living in her father's house, or (b) a wife, even if
she afterward became a widow the vow, if (a) in the first case her
father, or (b) in the second her husband, heard and disallowed it, was
void; but,if they heard without disallowance, it was to remain good.
(Numbers 30:3-18) (3) Votive offerings arising from the produce of any
impure traffic were wholly forbidden. (23:18)
+For vows of abstinence, see [1274]Corban.
+For vows of extermination [1275]Anathema and (Ezra 10:8; Micah 4:13)
It seems that the practice of shaving the head at the expiration of a
votive period was not limited to the Nazaritic vow. (Acts 18:18; 21:24)
Vulgate,
Thethe
Latin version of the Bible. The influence which it exercised upon
western Christianity is scarcely less than that of the LXX. upon the
Greek churches. Both the Greek and the latin Vulgate have been long
neglected; yet the Vulgate should have a very deep interest for all the
western churches, many centuries it was the only Bible generally used;
and, directly or indirectly is the real parent of all the vernacular
versions of western Europe. The Gothic version of Ulphilas alone is
independent of it. The name is equivalent to Vulgata editio (the
current text of Holy Scripture. This translation was made by
Jerome-Eusebius Hieronymus--who way born in 329 A.D. at Stridon in
Dalmatia, and died at Bethlehem in 420 A.D. This great scholar probably
alone for 1500 years possessed the qualifications necessary for
producing an original version of the Scriptures for the use of the
Latin churches. Going to Rome, he was requested by Pope Damascus, A.D.
383, to make a revision of the old Latin version of the New Testament,
whose history is lost in obscurity. In middle life Jerome began the
study of the Hebrew, and made a new version of the Old Testament from
the original Hebrew which was completed A.D. 404. The critical labors
of Jerome were received with a loud outcry of reproach. He was accused
of disturbing the repose of the Church and shaking the foundations of
faith. But clamor based upon ignorance soon dies away; and the New
translation gradually came into use equally with the Old, and at length
supplanted it. The vast power which the Vulgate has had in determining
the theological terms of western Christendom can hardly be overrated.
By far the greater part of the current doctrinal terminology is based
on the Vulgate. Predestination, justification, supererogation
(supererogo), sanctification, salvation, mediation, regeneration,
revelation, visitation (met.) propitiation, first appear in the Old
Vulgate. Grace, redemption, election, reconciliation, satisfaction,
inspiration, scripture, were devoted there to a new and holy use.
Sacrament and communion are from the same source; and though baptism is
Greek, it comes to us from the Latin. It would be easy to extend the
list by the addition of orders, penance, congregation, priest ; but it
can be seen from the forms already brought forward that the Vulgate has
brought forward that the Vulgate has left its mark both upon our
language and upon our thoughts. It was the version which alone they
knew who handed down to the reformers the rich stores of medieval
wisdom; the version with which the greatest of the reformers were most
familiar, and from which they had drawn their earliest knowledge of
divine truth.
VultureThe
rendering in the Authorized Version of the Hebrew daah, dayyah, and
also in (Job 28:7) of ayyah . There seems no doubt that the Authorized
Versions translation is incorrect, and that the original words refer to
some of the smaller species of raptorial birds, as kites or buzzards.
[[1276]Kite] But the Hebrew word nesher, invariably rendered "eagle" in
the Authorized Version, is probably the vulture. [[1277]Eagle]