Smith's Bible Dictionary

Smith's Bible Dictionary - V

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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, VALLEY

It 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.

VEIL

With 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, (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

[TABERNACLE; TEMPLE]

VERSIONS, ANCIENT, OF THE OLD AND NEW TESTAMENTS

In 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
TARGUM OF 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 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.
LATIN VERSIONS VERSIONS. -- [VULGATE, THE] SAMARITAN PENTATEUCH VERSIONS.
-- [SAMARITAN PENTATEUCH 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
BIBLE]

VILLAGE

This 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.

VINE

the 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. (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; 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 SODOM

occurs 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.

VINEGAR

The 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 THE

This place, mentioned only in (Judges 11:33) lay east of the Jordan,
beyond Aroer.

VIOL

[PSALTERY]

VIPER

[SERPENT]

VOPHSI

(rich), father of Nahbi, the Naphtalite spy. (Numbers 13:14) (B.C.
before 1490.)

VOWS

A 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 CORBAN.
For vows of extermination 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, THE

the 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.

VULTURE

The 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. [KITE] But the Hebrew word nesher, invariably rendered
"eagle" in the Authorized Version, is probably the vulture. [EAGLE]

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