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International Standard Bible Encyclopedia

BETWEEN THE TESTAMENTS

I. THE PERIOD IN GENERAL

II. A GLANCE ALTES TESTAMENT CONTEMPORANEOUS HISTORY

1. The Egyptian Empire

2. Greece

3. Rome

4. Asia

III. HISTORICAL DEVELOPMENTS

1. The Persian Period

2. The Alexandrian Period

3. The Egyptian Period

4. The Syrian Period

5. The Maccabean Period

6. The Roman Period

IV. INTERNAL DEVELOPMENTS IN THIS PERIOD

1. Literary Activity

(a) The Apocrypha

(b) Pseudepigrapha

(c) The Septuagint

2. Spiritual Conditions

3. Parties

4. Preparation for Christianity

As the title indicates, the historical period in the life of Israel extends from the cessation of Old Testament prophecy to the beginning of the Christian era.

I. The Period in General.

The Exile left its ineffaceable stamp on Judaism as well as on the Jews. Their return to the land of their fathers was marked by the last rays of the declining sun of prophecy. With Malachi it set. Modern historical criticism has projected some of the canonical books of the Bible far into this post-exilic period. Thus Kent (HJP, 1899), following the lead of the Wellhausen-Kuenen hypothesis, with all its later leaders, has charted the period between 600 B.C., the date of the first captivity, to 160 B.C., the beginning of the Hasmonean period of Jewish history, in comparative contemporaneous blocks of double decades. Following the path of Koster, the historical position of Ezra and Nehemiah is inverted, and the former is placed in the period 400-380 B.C., contemporaneously with Artaxerxes II; Jonah is assigned to the same period; portions of Isaiah (chapters 63-66; 24-27) are placed about 350 B.C.; Zechariah is assigned to the period 260-240, and Daniel is shot way down the line into the reign of the Seleucids, between 200 and 160 B.C. Now all this is very striking and no doubt very critical, but the ground of this historical readjustment is wholly subjective, and has the weight only of a hypothetical conjecture. Whatever may be our attitude to the critical hypothesis of the late origin of some of the Old Testament literally, it seems improbable that any portion of it could have reached far into the post-exilic period. The interval between the Old and the New Testaments is the dark period in the hist ory of Israel. It stretches itself out over about four centuries, during which there was neither prophet nor inspired writer in Israel. All we know of it we owe to Josephus, to some of the apocryphal books, and to scattered references in Greek and Latin historians. The seat of empire passed over from the East to the West, from Asia to Europe. The Persian Empire collapsed, under the fierce attacks of the Macedonians, and the Greek Empire in turn gave way to the Roman rule.

II. A Glance at Contemporaneous History.

For the better understanding of this period in the history of Israel, it may be well to pause for a moment to glance at the wider field of the history of the world in the centuries under contemplation, for the words "fullness of time" deal with the all-embracing history of mankind, for whose salvation Christ appeared, and whose every movement led to its realization.

1. The Egyptian Empire:

In the four centuries preceding Christ, The Egyptian empire, the oldest and in many respects the most perfectly developed civilization of antiquity, was tottering to its ruins. The 29th or Mendesian Dynasty, made place, in 384 B.C., for the 30th or Sebennitic Dynasty, which was swallowed up, half a century later, by the Persian Dynasty. The Macedonian or 32nd replaced this in 332 B.C., only to give way, a decade later, to the last or 33rd, the Ptolemaic Dynasty. The whole history of Egypt in this period was therefore one of endless and swiftly succeeding changes. In the Ptolemaic Dynasty there was a faint revival of the old glory of the past, but the star of empire had set for Egypt, and the mailed hand of Rome finally smote down a civilization whose beginnings are lost in the dim twilight of history. The Caesarian conquest of 47 B.C. was followed, 17 years later, by the annexation of Egypt to the new world-power, as a Roman province. Manetho's history is the one great literary monument of Egyptian history in this period. Her priests had been famous for their wisdom, to which Lycurgus and Solon, the Greek legislators, had been attracted, as well as Pythagoras and Plato, the world's greatest philosophers.

2. Greece:

In Greece also the old glory was passing away. Endless wars sapped the strength of the national life. The strength of Athens and Sparta, of Corinth and Thebes had departed, and when about the beginning of our period, in 337 B.C., the congress of Greek states had elected Philip of Macedon to the hegemony of united Greece, the knell of doom sounded for all Greek liberty. First Philip and after him Alexander wiped out the last remnants of this liberty, and Greece became a fighting machine for the conquest of the world in the meteoric career of Alexander the Great. But what a galaxy of illustrious names adorn the pages of Greek history, in this period, so dark for Israel! Think of Aristophanes and Hippocrates, of Xenophon and Democritus, of Plato and Apelies, of Aeschines and Demosthenes, of Aristotle and Praxiteles and Archimedes, all figuring, amid the decay of Greek liberty, in the 4th and 3rd centuries before Christ! Surely if the political glory of Greece had left its mark on the ages, its intellectual brilliancy is their pride.

3. Rome:

Rome meanwhile was strengthening herself, by interminable wars, for the great task of world-conquest that lay before her. By the Latin and Samnite and Punic wars she trained her sons in the art of war, extended her territorial power and made her name dreaded everywhere. Italy and north Africa, Greece and Asia Minor and the northern barbarians were conquered in turn. Her intellectual brilliancy was developed only when the lust of conquest was sated after a fashion, but in the century immediately preceding the Christian era we find such names as Lucretius and Hortentius, Cato and Cicero, Sallust and Diodorus Siculus, Virgil and Horace. At the close of the period between the Testaments, Rome had become the mistress of the world and every road led to her capital.

4. Asia:

In Asia the Persian empire, heir to the civilization and traditions of the great Assyrian-Babylonian world-power, was fast collapsing and was ultimately utterly wiped out by the younger Greek empire and civilization. In far-away India the old ethnic religion of Brahma a century or more before the beginning of our period passed through the reformatory crisis inaugurated by Gatama Buddha or Sakya Mouni, and thus Buddhism, one of the great ethnic religions, was born. Another reformer of the Tauistic faith was Confucius, the sage of China, a contemporary of Buddha, while Zoroaster in Persia laid the foundations of his dualistic world-view. In every sense and in every direction, the period between the Testaments was therefore one of political and intellectual ferment.

III. Historical Developments.

As regards Jewish history, the period between the Testaments may be divided as follows:

(1) the Persian period;

(2) the Alexandrian period;

(3) the Egyptian period;

(4) the Syrian period;

(5) the Maccabean period;

(6) the Roman period.

1. The Persian Period:

The Persian period extends from the cessation of prophecy to 334 B.C. It was in the main uneventful in the history of the Jews, a breathing spell between great national crises, and comparatively little is known of it. The land of Palestine was a portion of the Syrian satrapy, while the true government of the Jewish people was semi-theocratic, or rather sacerdotal, under the rule of the high priests, who were responsible to the satrap. As a matter of course, the high-priestly office became the object of all Jewish ambition and it aroused the darkest passions. Thus John, the son of Judas, son of Eliashib, through the lust of power, killed his brother Jesus, who was a favorite of Bagoses, a general of Artaxerxes in command of the district. The guilt of the fratricide was enhanced, because the crime was committed in the temple itself, and before the very altar. A storm of wrath, the only notable one of this period, thereupon swept over Judea. The Persians occupied Jerusalem, the temple was defiled, the city laid waste in part, a heavy fine was imposed on the people and a general persecution followed, which lasted for many years (Ant., XI, 7; Kent, HJP, 231). Then as later on, in the many persecutions which followed, the Samaritans, ever pliable and willing to obey the tyrant of the day, went practically scot free.

2. The Alexandrian Period:

The Alexandrian period was very brief, 334-323 B.C. It simply covers the period of the Asiatic rule of Alexander the Great. In Greece things had been moving swiftly. The Spartan hegemony, which had been unbroken since the fall of Athens, was now by destroyed by the Thebans under Epaminondas, in the great battles of Leuctra and Mantinea. But the new power was soon crushed Philip of Macedon, who was thereupon chosen general leader by the unwilling Greeks. Persia was the object of Philip's ambition and vengeance, but the dagger of Pausanias (Ant., XI, viii, 1) forestalled the execution of his plans. His son Alexander, a youth of 20 years, succeeded him, and thus the "great he-goat," of which Daniel had spoken (Daniel 8:8; Daniel 10:20), appeared on the scene. In the twelve years of his reign (335-323 B.C.) he revolutionized the world. Swift as an eagle he moved. All Greece was laid at his feet. Thence he moved to Asia, where he defeated Darius in the memorable battles of Granicus and Issus. Passing southward, he conquered the Mediterranean coast and Egypt and then moved eastward again, for the complete subjugation of Asia, when he was struck down in the height of his power, at Babylon, in the 33rd year of his age. In the Syrian campaign he had come in contact with the Jews. Unwilling to leave any stronghold at his back, he reduced Tyre after a siege of several months, and advancing southward demanded the surrender of Jerusalem. But the Jews, taught by bitter experience, desired to remain loyal to Persia. As Alexander approached the city, Jaddua the high priest, with a train of priests in their official dress, went out to meet him, to supplicate mercy. A previous dream of this occurrence is said to have foreshadowed this event, and Alexander spared the city, sacrificed to Yahweh, had the prophecies of Daniel concerning him rehearsed in his hearing, and showed the Jews many favors (Ant., XI, viii, 5) From that day on they became his favorites; he employed them in his army and gave them equal rights w ith the Greeks, as first citizens of Alexandria, and other cities, which he founded. Thus the strong Hellenistic spirit of the Jews was created, which marked so large a portion of the nation, in the subsequent periods of their history.

3. The Egyptian Period:

The Egyptian period (324-264 B.C.). The death of Alexander temporarily turned everything into chaos. The empire, welded Thrace together by his towering genius, fell apart under four of his generals-Ptolemy, Lysimachus, Cassander, and Selenus (Daniel 8:21, 22). Egypt fell to the share of Ptolemy Soter and Judea was made part of it. At first Ptolemy was harsh in his treatment of the Jews, but later on he learned to respect them and became their patron as Alexander had been. Hecataeus of is at this time said to have studied the Jews, through information received from Hezekiah, an Egyptian Jewish immigrant, and to have written a Jewish history from the time of Abraham till his own day. This book, quoted by Josephus and Origen, is totally lost. Soter was succeeded by Ptolemy Philadelphus, an enlightened ruler, famous through the erection of the lighthouse of Pharos, and especially through the founding of the celebrated Alexandrian library. Like his father he was very friendly to the Jews, and in his reign the celebrated Greek translation of the Old Testament Scriptures, the Septuagint, was made, according to tradition (Ant.,. XII, ii). As however the power of the Syrian princes, the Seleucids, grew, Palestine increasingly became the battle ground between them and the Ptolemies. In the decisive battle between Ptolemy Philopator and Antiochus the Great, at Raphia near Gaza, the latter was crushed and during Philopator's reign Judea remained an Egyptian province. And yet this battle formed the turning-point of the history of the Jews in their relation to Egypt. For when Ptolemy, drunk with victory, came to Jerusalem, he endeavored to enter the holy of holies of the temple, although he retreated, in confusion, from the holy place. But he wreaked his vengeance on the Jews, for opposing his plan, by a cruel persecution. He was succeeded by his son Ptolemy Epiphanes, a child of 5 years. The long-planned vengeance of Antiochus now took form in an invasion of Egypt. Coele-Syria and Judea were occupied by the Syrians and passed over into the possession of the Seleucids.

4. The Syrian Period:

The Syrian period (204-165 B.C.). Israel now entered into the valley of the shadow of death. This entire period was an almost uninterrupted martyrdom. Antiochus was succeeded by Seleucis Philopator. But harsh as was their attitude to the Jews, neither of these two was notorious for his cruelty to them. Their high priests, as in former periods, were still their nominal rulers. But the aspect of everything changed when Antiochus Epiphanes (175-164 B.C.) came to the throne. He may fitly be called the Nero of Jewish history. The nationalists among the Jews were at that time wrangling with the Hellenists for the control of affairs. Onias III, a faithful high priest, was expelled from office through the machinations of his brother Jesus or Jason (2 Maccabees 4:7-10). Onias went to Egypt, where at Heliopolis he built a temple and officiated as high priest. Meanwhile Jason in turn was turned out of the holy office by the bribes of still another brother, Menelaus, worse by far than Jason, a Jew-hater and an avowed defender of Greek life and morals. The wrangle between the brothers gave Antiochus the opportunity he craved to wreak his bitter hatred on the Jews, in the spoliation of Jerusalem, in the wanton and total defilement of the temple, and in a most horrible persecution of the Jews (1 Maccabees 1:16-28; 2 Maccabees 5:11-23; Daniel 11:28; Ant, XII, v, 3.4). Thousands were slain, women and children were sold into captivity, the city wall was torn down, all sacrifices ceased, and in the temple on the altar of burnt off ering a statue was erected to Jupiter Olympius (1 Maccabees 1:43; 2 Maccabees 6:1-2). Circumcision was forbidden, on pain of death, and all the people of Israel were to be forcibly paganized. As in the Persian persecution, the Samaritans again played into the hands of the Syrians and implicitly obeyed the will of the Seleucids. But the very rigor of the persecution caused it to fail of its purpose and Israel proved to be made of sterner stuff than Antiochus imagined. A priestly family dwelling at Modin, west of Jerusalem, named Hasmonean, after one of its ancestors, consisting of Mattathias and his five sons, raised the standard of revolt, which proved successful after a severe struggle.

SeeASMONEANS.

5. The Maccabean Period:

The Maccabean period (165-63 B.C.). The slaying of an idolatrous Jew at the very altar was the signal of revolt. The land of Judea is specially adapted to guerilla tactics, and Judas Maccabeus, who succeeded his father, as leader of the Jewish patriots, Was a past master in this kind of warfare. All efforts of Antiochus to quell the rebellion failed most miserably, in three Syrian campaigns. The king died of a loathsome disease and peace was at last concluded with the Jews. Though still nominally under Syrian control, Judas became governor of Palestine. His first act was the purification and rededication of the temple, from which the Jews date their festival of purification (see PURIFICATION). When the Syrians renewed the war, Judas applied for aid to the Romans, whose power began to be felt in Asia, but he died in battle before the promised aid could reach him (Ant., XII, xi, 2). He was buried by his father's side at Modin and was succeeded by his brother Jonathan. From that time the Maccabean history becomes one of endless cabals. Jonathan was acknowledged by the Syrians as meridarch of Judea, but was assassinated soon afterward. Simon succeeded him, and by the help of the Romans was made hereditary ruler of Palestine. He in turn was followed by John Hyrcanus. The people were torn by bitter partisan controversies and a civil war was waged, a generation later, by two grandsons of John Hyrcanus, Hyrcanus and Aristobulus. In this internecine struggle the Roman general Pompey participated by siding with Hyrcanus, while Aristobulus defied Rome and defended Jerusalem. Pompey took the city, after a siege of three months, and entered the holy of holies, thereby forever estranging from Rome every loyal Jewish heart.

6. The Roman Period:

The Roman period (63-4 B.C.). Judea now became a Roman province. Hyrcanus, stripped of the hereditary royal power, retained only the high-priestly office. Rome exacted an annual tribute, and Aristobulus was sent as a captive to the capital. He contrived however to escape and renewed the unequal struggle, in which he was succeeded by his sons Alexander and Antigonus. In the war between Pompey and Caesar, Judea was temporarily forgotten, but after Caesar's death, under the triumvirate of Octavius, Antony and Lepidus, Antony, the eastern triumvir, favored Herod the Great, whose intrigues secured for him at last the crown of Judea and enabled him completely to extinguish the old Maccabean line of Judean princes.

IV. Internal Developments in This Period.

One thing remains, and that is a review of the developments within the bosom of Judaism itself in the period under consideration. It is self-evident that the core of the Jewish people, which remained loyal to the national traditions and to the national faith, must have been radically affected by the terrible cataclysms which mark their history, during the four centuries before Christ. What, if any, was the literary activity of the Jews in this period? What was their spiritual condition? What was the result of the manifest difference of opinion within the Jewish economy? What preparation does this period afford for the "fullness of time"? These and other questions present themselves, as we study this period of the history of the Jews.

1. Literary Activity:

The voice of prophecy was utterly hushed in this period, but the old literary instinct of the nation asserted itself; it was part and parcel of the Jewish traditions and would not be denied. Thus in this period many writings were produced, which of although they lack canonical authority, among Protestants at least, still are extremely helpful for a correct understanding the life of Israel in the dark ages before Christ.

(a) The Apocrypha.

First of all among the fruits of this literary activity stand the apocryphal books of the Old Testament. It is enough here to mention them. They are fourteen in number: 1 and 2 Esdras, Tobit, Judith, 2 Esther, Wisdom of Solomon, Ecclesiasticus, in Baruch, So of the Three Holy Children, History of Susannah, Bel and the Dragon, Prayer of Manasses, 1 and 2 Maccabees. As 3 and 4 Maccabees fall presumably within the Christian era, they are not here enumerated. All these apocryphal writings are of the utmost importance for a correct understanding of the Jewish problem in the day which they were written. For fuller information, see APOCRYPHA.

(b) Pseudepigrapha.

Thus named from the spurious character of the authors' names they bear. Two of these writings very probably belong to our of period, while a host of them evidently belong to a later date. In this class of writings there is a mute confession of the conscious poverty of the day. First of all, we have the Psalter of Solomon, originally written in Hebrew and translated into Greek-a collection of songs for worship, touching in their spirit, and evincing the fact that true faith never died in the heart of the true believer. The second is the Book of Enoch, a production of an apocalyptic nature, named after Enoch the patriarch, and widely known about the beginning the Christian era. This book is quoted in the New Testament (Jude 1:14). It was originally written in Hebrew or Aramaic and translated into Greek as there is no trace of a Christian influence in the book, the presumption is that the greater part of it was written at an earlier period. Both Jude and the author of Revelation must have known it, as a comparative study of both books will show. The question of these quotations or allusions is a veritable crux interpretum: how to reconcile the inspiration of these books with these quotations?

(c) The Septuagint.

The tradition of the Septuagint is told by Josephus (Ant., XII, ii, 13). Aristeas and Aristobulus, a Jewish priest in the reign of Ptolemy Philometor (2 Maccabees 1:10), are also quoted in support of it by Clement of Alexandria and by Eusebius. SeeSEPTUAGINT. The truth of the matter is most probably that this great translation of the Old Testament Scriptures was begun at the instance of Ptolemy Philadelphus 285-247 B.C., under the direction of Demetrius Phalereus, and was completed somewhere about the middle of the 2nd century B.C. Internal evidence abounds that the translation was made by different hands and at different times. If the translation was in any way literal, the text of the Septuagint raises various interesting questions in regard to the Hebrew text that was used in the translation, as compared with the one we now possess. The Septuagint was of the utmost missionary value and contributed perhaps more than any other thing to prepare the world for the "fullness of time."

2. Spiritual Conditions:

The return from Babylon marked a turning point in the spiritual history of the Jews. From that time onward, the lust of idolatry, which had marked their whole previous history, utterly disappears. In the place of it came an almost intolerable spirit of exclusiveness, a striving after legal holiness, these two in combination forming the very heart and core of the later Pharisaism. The holy books, but especially the law, became an object of almost idolatrous reverence; the spirit was utterly lost in the form. And as their own tongue, the classic Hebrew, gradually gave way to the common Aramaic, the rabbis and their schools strove ever more earnestly to keep the ancient tongue pure, worship and life each demanding a separate language. Thus, the Jews became in a sense bilingual, the Hebrew tongue being used in their synagogues, the Aramaic in their daily life, and later on, in part at least, the Greek tongue of the conqueror, the lingua franca of the period. A spiritual aristocracy very largely replaced the former rule of their princes and nobles. As the core of their religion died, the bark of the tree flourished. Thus, tithes were zealously paid by the believer (compare Matthew 23:23), the Sabbath became a positive burden of sanctity, the simple laws of God were replaced by cumbersome human inventions, which in later times were to form the bulk of the Talmud, and which crushed down all spiritual liberty in the days of Christ (Matthew 11:28; Matthew 23:4, 23). The substitution of the names "Elohim" and "Adonai" for the old glorious historic name "Yahweh" is an eloquent commentary on all that has been said before and on the spiritual condition of Israel in this period (Ewald, History of Israel, V, 198), in which the change was inaugurated. The old centripetal force, the old ideal of centralization, gave way to an almost haughty indifference to the land of promise. The Jews became, as they are today, a nation without a country. For, for every Jew that came back to the old national home, a thousand remained in the land of their adopti on. And yet scattered far and wide, in all sorts of environments, they remained Jews, and the national consciousness was never extinguished. It was God's mark on them now as then. And thus they became world-wide missionaries of the knowledge of the true God, of a gospel of hope for a world that was hopeless, a gospel which wholly against their own will directed the eyes of the world to the fullness of time and which prepared the fallow soil of human hearts for the rapid spread of Christianity when it ultimately appeared.

3. Parties:

During the Greek period the more conservative and zealous of the Jews were all the time confronted with a tendency of a very considerable portion of the people, especially the younger and wealthier set, to adopt the manners of life and thought and speech of their masters, the Greeks. Thus the Hellenistic party was born, which was bitterly hated by all true blooded Jews, but which left its mark on their history, till the date of the final dispersion 70 A.D. From the day of Mattathias, the Chasids or Haside ans (1 Maccabees 2:42) were the true Jewish patriots. Thus the party of the Pharisees came into existence (Ant., XIII, x, 5; XVIII, i, 2; BJ, I, v, 2). SeePHARISEES. They were opposed by the more secular-minded Sadducees (Ant., XIII, x, 6; XVIII, i, 3; BJ, II, viii, 14), wealthy, of fine social standing, wholly free from the restraints of tradition, utterly oblivious of the future life and closely akin to the Greek Epicureans. SeeSADDUCEES. These parties bitterly opposed each other till the very end of the national existence of the Jews in Palestine, and incessantly fought for the mastery, through the high-priestly office. Common hatred for Christ, for a while, afforded them a community of interests. 4. Preparation for Christianity:

Throughout this entire dark period of Israel's history, God was working out His own Divine plan with them. Their Scriptures were translated into Greek, after the conquest of Alexander the Great the common language in the East. Thus the world was prepared for the word of God, even as the latter in turn prepared the world for the reception of the gift of God, in the gospel of His Son. The Septuagint thus is a distinct forward movement in the fulfillment of the Abrahamic promise (Genesis 12:3; Genesis 18:18). As the sacrificial part of Jewish worship declined, through their wide separation from the temple, the eyes of Israel were more firmly fixed on their Scriptures, read every Sabbath in their synagogues, and, as we have seen, these Scriptures, through the rendering of the Septuagint, had become the property of the entire world. Thus, the synagogue everywhere became the great missionary institute, imparting to the world Israel's exalted Messianic hopes. On the other hand, the Jews themselves, embittered by long-continued martyrdoms and suffering, utterly carnalized this Messianic expectation in an increasing ratio as the yoke of the oppressor grew heavier and the hope of deliverance grew fainter. And thus when their Messiah came, Israel recognized Him not, while the heart-hungry heathen, who through the Septuagint had become familiar with the promise, humbly received Him (John 1:9-14). The eyes of Israel were blinded for a season, `till the fullness of the Gentiles shall be gathered in' (Romans 9:32; Romans 11:25).

Henry E. Dosker

EVENINGS, BETWEEN THE

The time of day (the Revised Version (British and American) reads "at even," margin, "between the two evenings") when the Passover lamb was slain (Exodus 12:6 Numbers 9:3), or the offering made of the evening portion of the continual burnt offering (Numbers 28:4).

See preceding article.

TESTAMENTS, BETWEEN THE

See BETWEEN THE TESTAMENTS.

Greek

3342. metaxu -- between, after
... between, after. Part of Speech: Adverb Transliteration: metaxu Phonetic Spelling:
(met-ax-oo') Short Definition: meanwhile, afterwards, between Definition ...
//strongsnumbers.com/greek2/3342.htm - 6k

494. Antipatris -- Antipatris, a city between Joppa and Caesarea ...
... Antipatris, a city between Joppa and Caesarea in Palestine. Part of Speech: Noun,
Feminine Transliteration: Antipatris Phonetic Spelling: (an-tip-at-rece ...
//strongsnumbers.com/greek2/494.htm - 6k

3925a. paremballo -- to put in beside or between, interpose
... 3925, 3925a. paremballo. 3925b . to put in beside or between, interpose.
Transliteration: paremballo Short Definition: throw. Word ...
//strongsnumbers.com/greek2/3925a.htm - 5k

3925. parembole -- to put in beside or between, interpose
... to put in beside or between, interpose. Part of Speech: Noun, Feminine Transliteration:
parembole Phonetic Spelling: (par-em-bol-ay') Short Definition: a camp ...
//strongsnumbers.com/greek2/3925.htm - 6k

3316. mesites -- an arbitrator, a mediator
... a mediator. Part of Speech: Noun, Masculine Transliteration: mesites Phonetic Spelling:
(mes-ee'-tace) Short Definition: a mediator, go-between Definition: (a ...
//strongsnumbers.com/greek2/3316.htm - 7k

3319. mesos -- middle, in the midst
... Adjective Transliteration: mesos Phonetic Spelling: (mes'-os) Short Definition:
middle, in the middle Definition: middle, in the middle, between, in the midst ...
//strongsnumbers.com/greek2/3319.htm - 6k

943. batos -- a bath, an Israelite liquid measure
... liquid measure. Part of Speech: Noun, Masculine Transliteration: batos Phonetic
Spelling: (bat'-os) Short Definition: a bath, a liquid measure between eight and ...
//strongsnumbers.com/greek2/943.htm - 6k

1722. en -- in, on, at, by, with
... NASB Word Usage about (3), afterwards* (2), along (1), amid (1), among (124), among*
(4), because (3), before (1), before* (3), besides (1), between* (1), case ...
//strongsnumbers.com/greek2/1722.htm - 8k

1337. dithalassos -- divided into two seas, dividing the sea (as a ...
... dividing the sea (as a reef). Part of Speech: Adjective Transliteration: dithalassos
Phonetic Spelling: (dee-thal'-as-sos) Short Definition: between two seas ...
//strongsnumbers.com/greek2/1337.htm - 6k

3318. Mesopotamia -- Mesopotamia, a region through which the ...
... Transliteration: Mesopotamia Phonetic Spelling: (mes-op-ot-am-ee'-ah) Short Definition:
Mesopotamia Definition: Mesopotamia, the Country between the (two ...
//strongsnumbers.com/greek2/3318.htm - 6k

Strong's Hebrew

996. bayin -- an interval, space between
... 995, 996. bayin. 997 . an interval, space between. Transliteration: bayin
Phonetic Spelling: (bane) Short Definition: between. Word ...
/hebrew/996.htm - 6k

997. ben -- between
... ben. 998 . between. Transliteration: ben Phonetic Spelling: (bane) Short Definition:
among. ... among, between. (Aramaic) corresponding to beyn -- among, between. ...
/hebrew/997.htm - 6k

1007a. beth -- between
... beth. 1007b . between. Transliteration: beth Short Definition: between. Word Origin
from bin Definition between NASB Word Usage between (1), meet (1). ...
/hebrew/1007a.htm - 5k

6732. Tsits -- a pass between the Dead Sea and Jer.
... Tsits. 6733 . a pass between the Dead Sea and Jer. ... Word Origin from the same as
tsits Definition a pass between the Dead Sea and Jer. NASB Word Usage Ziz (1). ...
/hebrew/6732.htm - 6k

5512b. Sin -- wilderness between Elim and Sinai.
... 5512a, 5512b. Sin. 5513 . wilderness between Elim and Sinai. ... Word Origin of
foreign origin Definition wilderness between Elim and Sinai. 5512a, 5512b. ...
/hebrew/5512b.htm - 5k

5885. En Shemesh -- "spring of (the) sun," a place on the border ...
En Shemesh. 5884, 5885. En Shemesh. 5886 . "spring of (the) sun," a place on
the border between Judah and Benjamin. Transliteration: En Shemesh Phonetic ...
/hebrew/5885.htm - 6k

6448. pasag -- to pass between
... to pass between. Transliteration: pasag Phonetic Spelling: (paw-sag') Short Definition:
through. ... root Definition to pass between NASB Word Usage go through (1). ...
/hebrew/6448.htm - 5k

7071. Qanah -- a wadi between Ephraim and Manasseh, also a city in ...
... Qanah. 7072 . a wadi between Ephraim and Manasseh, also a city in Asher.
Transliteration: Qanah Phonetic Spelling: (kaw-naw') Short Definition: Kanah. ...
/hebrew/7071.htm - 6k

5853. Atroth Addar -- a place on the border between Ephraim and ...
... a place on the border between Ephraim and Benjamin. Transliteration: Atroth Addar
Phonetic Spelling: (at-roth' ad-dawr') Short Definition: Ataroth-addar. ...
/hebrew/5853.htm - 6k

131. Adummim -- a place between Jer. and Jericho
... 130, 131. Adummim. 132 . a place between Jer. ... Word Origin from the same as adom
Definition a place between Jer. and Jericho NASB Word Usage Adummim (2). ...
/hebrew/131.htm - 6k

Library

The Great Controversy Between Christ and Satan
The Great Controversy Between Christ and Satan. <. The Great Controversy Between
Christ and Satan Ellen G. White. Table of Contents. Title Page. ...
//christianbookshelf.org/white/the great controversy between christ and satan /

Between the Two Appearings
... Between the Two Appearings. A Sermon ... When the world had revolted, and God had been
defied by his own creatures, a great gulf was opened between God and man. ...
/.../spurgeon/spurgeons sermons volume 37 1891/between the two appearings.htm

How Long Between?
... CHAPTER VII. HOW LONG BETWEEN? It is often asked what time must elapse between
the regenerating by the Spirit and the filling with the Spirit? ...
/.../macneil/the spirit-filled life/chapter vii how long between.htm

Between Us, Then, and what we May Call the Genuine Donatists...
... Book I. Chapter 6. " 8. Between us, then, and what we may call the genuine
Donatists� "8. Between us, then, and what we may ...
/.../writings in connection with the donatist controversy /chapter 6 8 between.htm

Psalm 1:3. LM The Difference Between the Righteous and the Wicked.
... THE Psalms of David, In Metre. Psalm 1:3. LM The difference between the
righteous and the wicked. 1 Happy the man whose cautious ...
//christianbookshelf.org/watts/the psalms of david/psalm 1 3 l m the.htm

The Conflict Between Capital and Labor.
... Chapter Six The Signs of the Redeemer's Return 7. The conflict between
Capital and Labor. "Go to now, ye rich men, weep and howl ...
/.../pink/the redeemers return/7 the conflict between capital.htm

A Colloquy Between a Penitent and God
... A COLLOQUY BETWEEN A PENITENT AND GOD. ... The distinction between mere remorse and
repentance is here already, in the 'weeping and supplication.'. ...
/.../maclaren/expositions of holy scripture h/a colloquy between a penitent.htm

The Discrepancy Between John and the First Three Gospels at this ...
... 2. The Discrepancy Between John and the First Three Gospels at This Part of the
Narrative, Literally Read, the Narratives Cannot Be Harmonized: They Must Be ...
/.../origens commentary on the gospel of john/2 the discrepancy between john.htm

Whether There Can be Marriage Between Unbelievers?
... OF DISPARITY OF WORSHIP AS AN IMPEDIMENT TO MARRIAGE (SIX ARTICLES) Whether
there can be marriage between unbelievers? Objection ...
/.../aquinas/summa theologica/whether there can be marriage.htm

Enmity Between Man and Satan
... Chapter 30 Enmity Between Man and Satan. ... There exists naturally no enmity between
sinful man and the originator of sin. Both became evil through apostasy. ...
/.../white/the great controversy/chapter 30 enmity between man.htm

Webster's Revised Unabridged Dictionary

1. (prep.) In the space which separates; betwixt; as, New York is between Boston and Philadelphia.

2. (prep.) Used in expressing motion from one body or place to another; from one to another of two.

3. (prep.) Belonging in common to two; shared by both.

4. (prep.) Belonging to, or participated in by, two, and involving reciprocal action or affecting their mutual relation; as, opposition between science and religion.

5. (prep.) With relation to two, as involved in an act or attribute of which another is the agent or subject; as, to judge between or to choose between courses; to distinguish between you and me; to mediate between nations.

6. (prep.) In intermediate relation to, in respect to time, quantity, or degree; as, between nine and ten o'clock.

7. (n.) Intermediate time or space; interval.

Thesaurus

Between (2624 Occurrences)
... Noah Webster's Dictionary 1. (prep.) In the space which separates; betwixt;
as, New York is between Boston and Philadelphia. 2. (prep ...
/b/between.htm - 36k

Go-between (2 Occurrences)
Go-between. Gob, Go-between. Goblet . Noah Webster's Dictionary ... Multi-Version
Concordance Go-between (2 Occurrences). Galatians 3:19 What then is the law? ...
/g/go-between.htm - 7k

Alliance (12 Occurrences)
... Easton's Bible Dictionary A treaty between nations, or between individuals,
for their mutual advantage. Abraham formed an alliance ...
/a/alliance.htm - 21k

Controversy (21 Occurrences)
... Acts 15:2 Between these new comers and Paul and Barnabas there was no little
disagreement and controversy, until at last it was decided that Paul and Barnabas ...
/c/controversy.htm - 14k

Cherubims (19 Occurrences)
... life. (KJV). Psalms 99:1 The LORD reigneth; let the people tremble: he sitteth
between the cherubims; let the earth be moved. (KJV). ...
/c/cherubims.htm - 11k

Argument (45 Occurrences)
... Argument (45 Occurrences). Mark 9:34 But they said nothing: because they had had
an argument between themselves on the way, about who was the greatest. (BBE). ...
/a/argument.htm - 19k

Affinity (4 Occurrences)
... 1. (n.) Relationship by marriage (as between a husband and his wife's blood relations,
or between a wife and her husband's blood relations); -- in ...
/a/affinity.htm - 10k

Separation (50 Occurrences)
... Genesis 1:14 And God saith, 'Let luminaries be in the expanse of the heavens, to
make a separation between the day and the night, then they have been for signs ...
/s/separation.htm - 23k

Strife (71 Occurrences)
... Genesis 13:7 There was a strife between the herdsmen of Abram's livestock and the
herdsmen of Lot's livestock: and the Canaanite and the Perizzite lived in the ...
/s/strife.htm - 27k

Vale (20 Occurrences)
... Noah Webster's Dictionary (n.) A tract of low ground between hills; a valley.
Int. Standard Bible Encyclopedia. ELAH, VALE OF. (`emeq ...
/v/vale.htm - 29k

Bible Concordance

Between (2624 Occurrences)

Between occurs 2624 times in 12 translations.

You can narrow your search using the Advanced Bible Search.

Subtopics

Between

Between the Testaments

Related Terms

Go-between (2 Occurrences)

Alliance (12 Occurrences)

Controversy (21 Occurrences)

Cherubims (19 Occurrences)