Smith's Bible Dictionary - U

Choose A Letter Below To Go To A Different Definitions Section :

A . . . B . . . C . . . D . . . E . . . F . . . G . . . H . . . I . . . J . . . K . . . L . . . M

N . . . O . . . P . . . Q . . . R . . . S . . . T . . . U . . . V . . . W . . . X . . . Y . . . Z

Or Select A Letter Below To Go To Another Phrase List :

A . . . B . . . C . . . D . . . E . . . F . . . G . . . H . . . I . . . J . . . K . . . L . . . M

N . . . O . . . P . . . Q . . . R . . . S . . . T . . . U . . . V . . . W . . . X . . . Y . . . Z


(I am strong). According to the received text of (Proverbs 30:1)
Ithiel and Ucal must be regarded as proper names; and if so, they must be
the names of disciples or sons of Agur the son of Jakeh, an unknown sage
among the Hebrews. But there is great obscurity about the passage. Ewald
considers both Ithiel and Ucal as symbolical names, employed by the poet
to designate two classes of thinkers to whom he addresses himself.


(will of God), one of the family of Bani, who during the captivity
had married a foreign wife. (Ezra 10:34) (B.C. 458.)


In the margin of (1 Chronicles 4:16) the words "even Kenaz" in the text
are rendered "Uknaz," as the proper name.


(pure water) is mentioned by Daniel, (Daniel 8:2,16) as a river
near to Susa, where he saw his vision of the ram and the he-goat. It has
been generally identified with the Eulaeus of the Greek and Roman
geographers, a large stream in the immediate neighborhood of that city.
The Eulseus has been by many identified with the Choaspes, which is
undoubtedly the modern Kerkhah, an affluent of the Tigris, flowing
into it a little below Kurnah. Recent surveys show that the
Choarspes once divided into two streams about 20 miles above Susa. The
eastern was the Ulai. This bifurcation explains (Daniel 8:16)



  • A descendant of Gilead, the grandson of Manasseh and father of Bedan.
    (1 Chronicles 7:17) (B.C. 1450.)

  • The first-born of Eshek, a descendant of the house of Saul. (1
    Chronicles 8:39,40) (B.C. 588.)


(yoke), an Asherite, head of a family in his tribe. (1 Chronicles
7:30) (B.C. about 1014.)


(union), one of the cities of the allotment of Asher. (Joshua
10:30) only. Probably ’Alma, in the highlands of the coast,
about five miles east-northeast of Ras en-Nakhura.


These were things strangled, or dead of themselves or through beasts or
birds of prey; whatever beast did not both part the hoof and chew the cud;
and certain other smaller animals rated as "creeping things;" certain
classes of birds mentioned in Levi 11 and Deuteronomy 14 twenty or
twenty-one in all; whatever in the waters had not both fins and scales
whatever winged insect had not besides four legs the two hindlegs for
leaping; Besides things offered in sacrifice to idols; and ail blood or
whatever contained it (save perhaps the blood of fish, as would appear
from that only of beast and bird being forbidden,) (Leviticus 7:26) and
therefore flesh cut from the live animal; as also all fat, at any rate
that disposed in masses among the intestines, and probably wherever
discernible end separable among the flesh. (Leviticus 3:14-17; 7:23) The
eating of blood was prohibited even to "the stranger that sojourneth among
you." (Leviticus 17:10; 12:14) As regards blood, the prohibition indeed
dates from the declaration to Noah against "flesh with the life thereof,
which is the blood thereof" in (Genesis 9:4) which was perhaps by Moses as
still binding upon all Noah's descendants. It is noteworthy that the
practical effect of the rule laid down is to exclude all the
carnivora among quadrupeds, and, so far as we can interpret the
nomenclature the raptores among birds. They were probably excluded
as being not averse to human carcasses, and in most eastern countries
acting as the servitors of the battle-field and the gibbet. Among fish
those which were allowed contain unquestionably the most wholesome
varieties, save that they exclude the oyster. Practically the law left
among the allowed Meats an ample variety. As Orientals have minds
sensitive to teaching by types, there can be little doubt that such cere
menial distinctions not only tended to keep Jew and Gentile apart (and so
prevented the Jews from becoming contaminated with the idolatry of the
Gentiles), but were a perpetual reminder to the former that he and the
latter were not on one level before God. Hence, when that ceremony was
changed we find that this was the very symbol selected to instruct St.
Peter in the truth that God was not a "respecter of persons." It remains
to mention the sanitary aspect of the case. Swine are said to peculiarly
liable to disease in their own bodies. This probably means that they are
more easily led than other creatures to the foul feeding which produces
it. As regards the animals allowed for food, comparing them with those
forbidden, there can be no doubt on which side the balance of
wholesomeness lies.


The distinctive idea attached to ceremonial uncleanness among the Hebrews
was that it cut a person off for the time from social privileges, and left
his citizenship among God's people for the while in abeyance. There is an
intense reality in the fact of the divine law taking hold of a man by the
ordinary infirmities of flesh, and setting its stamp, as it were, in the
lowest clay of which he is moulded. The sacredness attached to the human
body is parallel to that which invested the ark of the covenant itself. It
is as though Jehovah thereby would teach men that the "very hairs of their
head were all numbered" before him and that "in his book were all their
members written." Thus was inculcated so to speak a bodily holiness. Nor
were the Israelites to be only "separated from other people," but they
were to be "holy to God," (Leviticus 20:24,26) "a kingdom of priests, and
a holy nation." The importance to physical well-being of the injunctions
which required frequent ablution, under whatever special pretexts, can be
but feebly appreciated in our cooler and damper climate. Uncleanness, as
referred to men, may be arranged in three degrees:

  • That which defiled merely "until even." and was removed by bathing and
    washing the clothes at the end of it; such were all contacts with dead

  • That graver sort which defiled for seven days, and was removed by the
    use of the "water of separation;" such were all defilements connected with
    the human corpse.

  • Uncleanness from the morbid perpetual or menstrual state, lasting as
    long as that morbid state lasted; and in the case of leprosy lasting often
    for life. As the human person was itself the seat of a covenant token, so
    male and female had each their ceremonial obligations in proportion to
    their sexual differences. There is an emphatic reminder of human weakness
    in the fact of birth and death-man's passage alike into and out of his
    mortal state -- being marked with a stated pollution. The corpse
    bequeathed a defilement of seven days to all who handled it, to the "tent"
    or chamber of death, and to sundry things within it. Nay, contact with one
    slain in the field of battle or with even a human bone or grave, was no
    less effectual to pollute than that with a corpse dead by the course of
    nature. (Numbers 19:11-18) This shows that the source of pollution lay in
    the mere fact of death. The duration of defilement caused by the birth of
    a female infant being double that due to a male, extending respectively to
    eighty and forty days in All, (Leviticus 12:2-5) may perhaps represent the
    woman's heavier share in the first sin and first curse. (Genesis 3:16; 1
    Timothy 2:14) Among causes of defilement should be noticed the fact that
    the ashes of the red heifer burnt whole which were mixed with water and
    became the standing resource for purifying uncleanness in the second
    degree, themselves became a source of defilement to all who were clean,
    even as of purification to the unclean, and so the water. Somewhat
    similarly the scapegoat, who bore away the sins of the people, defiled him
    who led him into the wilderness, and the bringing forth aid burning the
    sacrifice on the Great Day of Atonement had a similar power. This lightest
    form of uncleanness was expiated by bathing the body and washing the
    clothes. Besides the water of purification made as afore said, men and
    women, in their "issues," were, after seven days, reckoned from the
    cessation of the disorder, to bring two turtle-doves or young pigeons to
    be killed by the priests. All these kinds of uncleanness disqualified for
    holy functions: as the layman so affected might not approach the
    congregation and the sanctuary, so any priest who incurred defilement must
    abstain from holy things. (Leviticus 22:2-8) [LEPER, LEPROSY] The religion
    of the persians shows a singularly close correspondence with the Levitical


(Acts 27:17) [SHIP]


the rendering of the Authorized Version of the Hebrew reem, a word
which occurs seven times in the Old Testament as the name of some large
wild animal. The reem of the Hebrew Bible, however, has nothing at
all to do with the one-horned animal of the Greek and Roman writers, as is
evident from (33:17) where in the blessing of Joseph it is said; "his
glory is like the firstling of his bullock, and his horns are like the
horns of a unicorn ;" not, as the text of the Authorized Version
renders it, "the horns of unicorns." The two horns of the ram are
"the ten thousands of Ephraim and the thousands of Manasseh." This text
puts a one-horned animal entirely out of the question. Considering that
the reem is spoken of as a two-horned animal of great strength and
ferocity, that it was evidently well known and often seen by the Jews,
that it is mentioned as an animal fit for sacrificial purposes, and that
it is frequently associated with bulls and oxen we think there can be no
doubt that, some species of wild ox is intended. The allusion in (Psalms
92:10) "But thou shalt lift up, as a reeym, my horn," seems to
point to the mode in which the Bovidae use their horns, lowering
the head and then tossing it up. But it is impossible to determine what
particular species of wild ox is signified probably some gigantic
urus is intended. (It is probable that it was the gigantic Bos
, or aurochs, now extinct, but of which Caesar says,
"These uri are scarcely less than elephants in size, but in their nature,
color and form are bulls. Great is their strength and great their speed;
they spare neither man nor beast when once; they have caught sight of
them" -- Bell. Gall. vi. 20.-ED.)



  • One of the Levite doorkeepers in the time of David. (1 Chronicles
    15:18,20) (B.C. 1043.)

  • A second Levite (unless the family of the foregoing be intended)
    concerned in the sacred office after the return from Babylon. (Nehemiah
    12:9) (B.C. 535.)


(Jeremiah 10:9; Daniel 10:5) [OPHIR]


was the land of Haran's nativity, (Genesis 11:28) the place from which
Terah and Abraham started "to go into the land of Canaan." (Genesis 11:31)
It is called in Genesis "Ur of the Chaldaeans," while in the Acts St.
Stephen places it, by implication, in Mesopotamia. (Acts 7:2,4) These are
all the indications which Scripture furnishes as to its locality. It has
been identified by the most ancient traditions with the city of Orfah in
the highlands of Mesopotamia, which unite the table-land of Armenia to the
valley of the Euphrates. In later ages it was called Edessa, and was
celebrated as the capital of Abgarus or Acbarus who was said to have
received the letter and portrait of our Saviour. "Two, physical features
must have secured Orfah, from the earliest times, as a nucleus for the
civilization of those regions. One is a high-crested crag, the natural
fortifications of the crested citadel....The other is an abundant spring,
issuing in a pool of transparent clearness, and embosomed in a mass of
luxuriant verdure, which, amidst the dull brown desert all around, makes
and must always have made, this spot an oasis, a paradise, in the
Chaldaean wilderness. Round this sacred pool,’the beautiful spring
Callirrhoe,’ as it was called by the Greek writers, gather the
modern traditions of the patriarch." -- Stanley, Jewish Church, part
i.p.7. A second tradition, which appears in the Talmud, finds Ur in Warka,
120 miles southeast from Babylon and four east of the Euphrates. It was
the Orchoe of the Greeks, and probably the Ereck of Holy Scripture. This
place bears the name of Huruk in the native inscriptions, and was
in the countries known to the Jews as the land of the Chaldaeans. But in
opposition to the most ancient traditions, many modern writers have fixed
the site of Ur at a very different position, viz. in the extreme south of
Chaldaea, at Mugheir, not very far above -- and probably in the
time of Abraham actually upon -- the head of the Persian Gulf. Among the
ruins which are now seen at the spot are the remains of one of the great
temples, of a model similar to that of Babel, dedicated to the moon, to
whom the city was sacred. (Porter and Rawlinson favor this last


(of the city; polite), the Greek form of the Latin Urbanus, as it
is given in the Revised Version. He was a Christian disciple who is in the
long list of those whom St. Paul salutes in writing to Rome. (Romans 16:9)
(A.D. 55.)


the form given in the Revised Version for Urbane.



  • The father of Bezaleel, one of the architects of the tabernacle.
    (Exodus 31:2; 35:30; 38:22; 1 Chronicles 2:20; 2 Chronicles 1:5) He was of
    the tribe of Judah, and grandson of Caleb ben-Hezron. (B.C. 1491.)

  • The father of Geber, Solomon's commissariat officer in Gilead. (1
    Kings 4:19) (B.C. before 1010.)

  • One of the gatekeepers of the temple in the time of Ezra. (Ezra 10:24)
    (B.C. 458.)


(light of Jehovah).

  • One of the thirty commanders of the thirty bands into which the
    Israelite army of David was divided. (1 Chronicles 11:41; 2 Samuel 23:39)
    Like others of David's officers he was a foreigner -- a Hittite. His name,
    however and his manner of speech (2 Samuel 11:11) indicate that he had
    adopted the Jewish religion. He married Bath-sheba a woman of
    extraordinary beauty, the daughter of Eliam -- possibly the same as the
    son of Ahithophel, and one of his brother officers, (2 Samuel 23:34) and
    hence, perhaps, Uriah's first acquaintance with Bath-sheba. It may be
    inferred from Nathan's parable, (2 Samuel 12:3) that he was passionately
    devoted to his wife, and that their union was celebrated in Jerusalem as
    one of peculiar tenderness. In the first war with Ammon, B.C. 1035, he
    followed Joab to the siege, and with him remained encamped in the open
    field. (2 Samuel 12:11) He returned to Jerusalem, at an order from the
    king on the pretext of asking news of the war -- really in the hope that
    his return to his wife might cover the shame of his own crime. The king
    met with an unexpected obstacle in the austere, soldier-like spirit which
    guided all Uriah's conduct, and which gives us a high notion of the
    character and discipline of David's officers. On the morning of the third
    day David sent him back to the camp with a letter containing the command
    to Joab to cause his destruction in the battle. The device of Joab was to
    observe the part of the wall of Rabbath-ammon where the greatest force of
    the besieged was congregated, and thither, as a kind of forlorn hope to
    send Uriah. A sally took place. Uriah and the officers with him advanced
    as far as the gate of the city, and were there shot down by the archers on
    the wall. Just as Joab had forewarned the messenger, the king broke into a
    furious passion on hearing of the loss. The messenger, as instructed by
    Joab, calmly continued, and ended the story with the words, "Thy servant
    also Uriah the Hittite, is dead." In a moment David's anger is appeased.
    It is one of the touching parts of the story that Uriah falls unconscious
    of his wife's dishonor.

  • High priest in the reign of Ahaz. (Isaiah 8:2; 2 Kings 16:10-16) He is
    probably the same as Urijah the priest, who built the altar for Ahaz. (2
    Kings 16:10) (B.C. about 738.)

  • A priest of the family of Hakkoz, the head of the seventh course of
    priests. (Ezra 8:33; Nehemiah 3:4,21) (B.C. 458.)


  • Uriah, the husband of Bath-sheba. (Matthew 1:6)


  • 1 Esdr. 9:43.


(the fire of God), an angel named only in 2 Esdr. 4:1,36; 5:20;


  • A Kohathite Levite, son of Tahath. (1 Chronicles 6:24)

  • Chief of the Kohathites in the reign of David. (1 Chronicles 15:5,11)
    (B.C. 1043.)

  • Uriel of Gibeah was the father of Maachah or Michaiah the favorite
    wife of Rehoboam and mother of Abijah. (2 Chronicles 13:2) (B.C. before
    973.) In (2 Chronicles 11:20) she is called "Maachah the daughter of
    Absalom." Probably her mother, Tamer, was the daughter of Absalom.


(light of Jehovah).

  • Urijah the priest in the reign of Ahaz, (2 Kings 16:10) probably the
    same as URIAH,

  • A priest of the family of Koz or Hakkoz, the same as URIAH,

  • One of the priests who stood at Ezra's right hand when he read the law
    to the people. (Nehemiah 8:4) (B.C. 458.)

  • The son of Shemaiah of Kirjathjearim. He prophesied in the days of
    Jehoiakim, B.C. 600, and the king sought to put him to death; but he
    escaped, and fled into Egypt. His retreat was soon covered; Elnathan and
    his men brought him up out of Egypt, and Jehoiakim slew him with the sword
    and cast his body forth among the graves of the common people (Jeremiah


(light and perfection). When the Jewish exiles were met on their
return from Babylon by a question which they had no data for answering,
they agreed to postpone the settlement of the difficulty till there should
rise up "a priest with Urim and Thummim." (Ezra 2:63; Nehemiah 7:65) The
inquiry what those Urim and Thummim themselves were seems likely to wait
as long for a final and satisfying answer. On every side we meet with
confessions of ignorance. Urim means "light," and Thummim
"perfection." Scriptural statements. -- The mysterious words meet
us for the first time, as if they needed no explanation, in the
description of the high Priest's apparel. Over the ephod there is to be a
"breastplate of judgment" of gold, scarlet, purple and fine linen, folded
square and doubled, a "span" in length and width. In it are to be set four
rows of precious stones, each stone with the name of a tribe of Israel
engraved on it, that Aaron "may bear them on his heart." Then comes a
further order. In side the breastplate, as the tables of the covenant were
placed inside the ark, (Exodus 25:16; 28:30) are to be placed "the Urim
and the Thummim," the light and the perfection; and they too are to be on
Aaron's heart when he goes in before the Lord. (Exodus 28:15-30) Not a
word describes them. They are mentioned as things-already familiar both to
Moses and the people, connected naturally with the functions of the high
priest as mediating between Jehovah and his people. The command is
fulfilled. (Leviticus 8:8) They pass from Aaron to Eleazar with the sacred
ephod and other pontificalia. (Numbers 20:28) When Joshua is
solemnly appointed to succeed the great hero-law-giver he is bidden to
stand before Eleazar, the priest, "who shall ask counsel for him after the
judgment of Urim," and this counsel is to determine the movements of the
host of Israel. (Numbers 27:21) In the blessings of Moses they appear as
the crowning glory of the tribe of Levi: "thy Thummim and thy Urim are
with thy Holy One." (33:8,9) In what way the Urim and Thummim were
consulted is quite uncertain. Josephus and the rabbins supposed that the
stones gave out the oracular answer by preternatural illumination; but it
seems to be far simpler and more in agreement with the different accounts
of inquiries made by Urim and Thummim, (1 Samuel 14:3,18,19;
23:2,4,9,11,12; 28:6; Judges 20:28; 2 Samuel 5:23) etc., to suppose that
the answer was given simply by the word of the Lord to the high priest
comp. (John 11:51) when, clothed with the ephod and the breastplate, he
had inquired of the Lord. Such a view agrees with the true notion of the


(The word usury has come in modern English to mean excessive interest upon
money loaned, either formally illegal or at least oppressive. In the
Scriptures, however the word did not bear this sense, but meant simply
interest of any kind upon money. The Jews were forbidden by the law of
Moses to take interest from their brethren, but were permitted to take it
from foreigners. The prohibition grew out of the agricultural status of
the people, in which ordinary business loans were not needed. and loans as
were required should be made only as to friends and brothers in need. --
ED.) The practice of mortgaging land, sometimes at exorbitant interest,
grew up among the Jews during the captivity, in direct violation of the
law. (Leviticus 25:36,37; Ezekiel 18:8,13,17) We find the rate reaching 1
in 100 per month, corresponding to the Roman centisimae usurae, or
12 per cent. per annum.


1 Esdr. 5:30. It appears to be a corruption of AKKUB. (Ezra 2:45)



  • The son of Ammihud, of the children of Pharez the son of Judah. (1
    Chronicles 9:4) (B.C. 536.)

  • One of the sons of Bigvai, who returned in the second caravan with
    Ezra. (Ezra 8:14) (B.C.459.)


1 Esdr. 8:40. [UTHAI,2]



  • A son of Aram, (Genesis 10:23; 1 Chronicles 1:17) end consequently a
    grand son of Shem. (B.C. 2400-2300.)

  • A son of Nahor by Milcah. (Genesis 22:21) Authorized Version, Huz.
    (B.C. about 1900.)

  • A son of Dishan, and grandson of Seir. (Genesis 36:28) (B.C. after

  • The country in which Job lived. (Job 1:1) As far as we can gather,
    "the land of Uz" lay either east or southeast of Palestine, (Job 1:3)
    adjacent to the Sabaeans and the Chaldaeans, (Job 1:15,17) consequently
    north of the southern Arabians and west of the Euphrates; and, lastly,
    adjacent to the Edomites of Mount Seir, who at one period occupied Uz,
    probably as conquerors, (Lamentations 4:21) and whose troglodyte habits
    are described in (Job 30:6,7) From the above data we infer that the land
    of Uz corresponds to the Arabia Deserta of classical geography, at
    all events to so much of it as lies north of the 30th parallel of


(strong), the father of Palal who assisted Nehemiah in rebuilding
the city wail. (Nehemiah 3:25) (B.C. before 446.)


(separate), the sixth son of Joktan, (Genesis 10:27; 1 Chronicles
1:21) whose settlements are clearly traced in the ancient name of
San’a, the capital city of the Yemen (a district of Arabia),
which was originally Awzal. From its position in the centre of the
best portion of that kingdom it must always have been an important city.
(San’a is situated about 150 miles from Aden and 100 miles from the
coast of the Red Sea. It is one of the most imposing cities of Arabia



  • A Benjamite of the sons of Ehud. (1 Chronicles 8:7) (B.C. 1445.)

  • Elsewhere called UZZA, OR UZZAH. (1 Chronicles 13:7,9,10,11) [UZZA, OR

  • The children of Uzza were a family of Nethinim who returned with
    Zerubbabel. (Ezra 2:49; Nehemiah 7:51) (B.C. before 536.)

  • Properly Uzzah. As the text now stands, Uzzah is a descendant of
    Merari, (1 Chronicles 6:29) (14); but there appears to be a gap in the
    verse. Perhaps he is the same as Zina or Zizah the son of Shimei. (1
    Chronicles 23:10,11) for these names evidently denote the same person,
    and, in Hebrew character, are not unlike Uzzah.


the spot in which Manasseh king of Judah and his son Amon were buried. (2
Kings 21:18,26) It was the garden attached to Manasseh's palace. ver. 18.
The fact of its mention shows that it was not where the usual sepulchres
of the kings were. No clue, however, is afforded to its position.


(strength), one of the sons of Abinadab, in whose house at
Kirjath-jearim the ark rested for twenty years. Uzzah probably was the
second and Ahio the third. They both accompanied its removal when David
first undertook to carry it to Jerusalem. (B.C. 1043.) Ahio apparently
went before the new cart, (1 Chronicles 13:7) on which it was placed, and
Uzzah walked by the side. "At the threshing-floor of Nachon" (2 Samuel
6:6) or Chidon (1 Chronicles 13:9) perhaps slipping over the smooth rock
oxen stumbled. Uzzah caught the ark to prevent its falling. The
profanation was punished by his instant death to the great grief of David,
who named the place Perez-uzzah (the breaking-forth on Uzzah). But
Uzzah's fate was not merely the penalty of his own rashness. The improper
mode of transporting the ark, which ought to have been borne on the
shoulders of the Levites was the primary cause of his unholy deed; and
David distinctly recognized it as a punishment on the people in general
"because we sought him not after the due order."


(ear (or point) of Sherah) a town founded or rebuilt by
Sherah, an Ephraimite woman the daughter either of Ephraim himself or of
Beriah. It is named only in (1 Chronicles 7:24) in connection with the two



  • Son of Bukki and father of Zerahiah, in the line of the high priests.
    (1 Chronicles 6:5,61; Ezra 7:4) Though Uzzi was the lineal ancestor of
    Zadok, it does not appear that he was ever high priest. He must have been
    contemporary with, but rather earlier than, Eli. (B.C. before 1161.)

  • Son of Tola the son of Issachar. (1 Chronicles 7:2,3) (B.C.

  • Son of Bela, of the tribe of Benjamin. (1 Chronicles 7:7) (B.C.

  • Another, or the same, from whom descended some Benjamite houses, which
    were settled at Jerusalem after the return from captivity. (1 Chronicles

  • A Levite, son of Bani and overseer of the Levites dwelling at
    Jerusalem, in the time of Nehemiah. (Nehemiah 11:22)

  • A priest, chief of the father's house of Jedaiah, in the time of
    Joiakim the high priest. (Nehemiah 12:19) (B.C. about 500.)

  • One of the priests who assisted Ezra in the dedication of the wall of
    Jerusalem. (Nehemiah 12:42) Perhaps the same as the preceding. (B.C.


(strength of Jehovah), one of David's guard, and apparently a
native of Ashtaroth beyond Jordan. (1 Chronicles 11:44) (B.C. 1053.)


(strength of Jehovah).

  • King of Judah B.C. 809-8 to 757-6. In some passages his name appears
    in the lengthened form Azariah: After the murder of Amaziah, his son
    Uzziah was chosen by the people, at the age of sixteen, to occupy the
    vacant throne; and for the greater part of his long reign of fifty-two
    years he lived in the fear of God, and showed himself a wise, active and
    pious ruler. He never deserted the worship of the true God, and was much
    influenced by Zechariah, a prophet who is mentioned only in connection
    with him. (2 Chronicles 26:5) So the southern kingdom was raised to a
    condition of prosperity which it had not known since the death of Solomon.
    The end of Uzziah was less prosperous than his beginning. Elated with his
    splendid career, he determined to burn incense on the altar of God, but
    was opposed by the high priest Azariah and eighty others. See (Exodus
    30:7,8; Numbers 16:40; 18:7) The king was enraged at their resistance,
    and, as he pressed forward with his censer was suddenly smitten with
    leprosy. This lawless attempt to burn incense was the only exception to
    the excellence of his administration. (2 Chronicles 27:2) Uzziah was
    buried "with his fathers," yet apparently not actually in the royal
    sepulchres. (2 Chronicles 26:23) During his reign a great earthquake
    occurred. (Amos 1:1; Zechariah 14:5)

  • A Kohathite Levite, and ancestor of Samuel. (1 Chronicles 6:24)

  • A priest of the sons of Harim, who had taken a foreign wife in the
    days of Ezra. (Ezra 10:21) (B.C. 458.)

  • Father of Athaiah or Uthai. (Nehemiah 11:4)

  • Father of Jehonathan, one of David's overseers. (1 Chronicles 27:25)
    (B.C. about 1053.)


(my strength is God).

  • Fourth son of Kohath, father of Mishael, Eizaphan or Elizaphan and
    Zithri, and uncle to Aaron. (Exodus 6:18,22; Leviticus 10:4) (B.C. before

  • A Simeonite captain, son of Ishi, in the days of Hezekiah. (1
    Chronicles 4:42)

  • Head of a Benjamite house, of the sons of Bela. (1 Chronicles 7:7)
    (B.C. 1706.)

  • A musician, of the sons of Heman in David's reign. (1 Chronicles

  • A Levite, of the sons of Jeduthun, in the days of Hezekiah. (2
    Chronicles 29:14,18) (B.C. 726.)

  • Son of Harhaiah, probably a priest in the days of Nehemiah, who took
    part in repairing the wall. (Nehemiah 3:8) (B.C. 446.) He is described as
    "of the goldsmiths," i.e. of those priests whose hereditary office it was
    to repair or make the sacred vessels.


the descendants of Uzziel, and one of the four great families of the
Kohathites. (Numbers 3:27; 1 Chronicles 26:23)

Choose A Letter Below To Go To A Different Definitions Section :

A . . . B . . . C . . . D . . . E . . . F . . . G . . . H . . . I . . . J . . . K . . . L . . . M

N . . . O . . . P . . . Q . . . R . . . S . . . T . . . U . . . V . . . W . . . X . . . Y . . . Z

Or Select A Letter Below To Go To Another Phrase List :

A . . . B . . . C . . . D . . . E . . . F . . . G . . . H . . . I . . . J . . . K . . . L . . . M

N . . . O . . . P . . . Q . . . R . . . S . . . T . . . U . . . V . . . W . . . X . . . Y . . . Z


Back To Bible Study Tools Index

Back To Endtime Prophecy Net Home Page