ORPAH
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allusion to the Giver of all good. Such particulars from the common life of the people indicate the general attachment to ornament, and suggest that any ΕΥ̓ΕΙΡΟΠΟΕῚ use of things outwardly ornamental would receive easy and sympathetic recognition.
The chief materials of ornament are those which Achan coveted (Jos 7), namely, gold and richly- woven cloth. Ornaments of gold, silver, and copper are still worn by women in the nose and ears, on the neck, arms, and ankles, as alluded to in the Bible.
The attachment to recently illustrated in the Lebanon in the case of a young wife who, in a time of dangerous sick- ness, had the picture of the Virgin brought from the church, and tied to the frame her best pair of
jewellery (Jer 2%) was
ear-rings as a votive-prayer for recovery. Shortly afterwards, her husband found her weeping, and, essing the cause of her distress, assured her that
e meant to buy back the ear-rings from the priest !
In the Arabian Nights there is constant allusion to the beautiful clothes worn by the heroes and heroines whose exploits are recorded. Lucian, in his Dialogues of the Dead (‘ The Pagan Olympus’), contrasts the gorgeous appearance of the Oriental divinities with the ete elegance of the Greek images. The tendency to excess in ornament led Milton to describe the East as the home of ‘ bar- baric pearl and gold’ (Par. Lost, ii. 4).
It is this devotion to outward ornament that the Bible transfers to the inner graces of character and the beauty of sainthood when it speaks of ‘the garments of salvation,’ ‘the robe of right- eousness’ (Is 61"), ‘the apparel of a meek and
uiet spirit Ἃ P 34), and the obligation to ‘ put on Christ (Ro 13, Gal 3%). The moral pronounce- ment on ornament, as in the case of wine, is one of use and abuse. Thus the eloquent description in Ezk 27 of ancient Tyre as Empress of the Seas, and adorned with the riches of many lands, may be compared with the indignant scorn expressed in Is 3 with regard to the excesses in dress then pre- vailing in Jerusalem.
See also ANKLET, CRESCENT, Dress, EAR-RING, EMBROIDERY, ENGRAVING, House, JEWEL.
G. Μ. MACKIE.
ORNAN (jx, ‘Oprd).—The form in 1 Ch 21} 5 2Ch 3! of the name ARAUNAH (wh. see). The original form of the word cannot be recovered ; see Driver, Notes on Heb. Text of Sam, p, 238f., and H. P. Smith on 25 24",
ORPAH (np qy; ‘Op¢d), a Moabitess, sister of Ruth
684 ORPHAN
OSSIFRAGE
and daughter-in-law of Naomi. When the latter was returning te her own country, Orpah, follow- ing Naomi’s advice, elected to go back to her own people and to her god (or gods), while her sister went with her mother-in-law (Ru 1*™),
H. A. REDPATH.
ORPHAN.—The Heb. subst. oin: yathém, which occurs frequently throughout OT, is always ren- dered in LXX i“ ὀρφανός, which is properly an adj., ‘fatherless,’ ‘orphaned.’ The meaning is not bereft of both parents (of that there is not a single unmistakable example), but of the father only. The Heb. word is accordingly rendered ‘ fatherless’ in the Eng. versions, as in Ex 22™ ‘Your wives shall be widows, and your children fatherless.’ This was not, however, because the English word She gt (formed from ὀρφανός through Old Fr. orphane) denoted, as it now does, one bereft of both
arents. In the only case in OT in which yathim 1s translated ‘orphan’ (La 5°) the meaning is evi- dently fatherless, ‘We are orphans and fatherless, our mothers are as widows’ (LXX ὀρφανοὶ ἐγενήθη- μεν, οὐχ ὑπάρχει πατήρ, μητέρες ἡμῶν ὡς al χῆραι).
The adj. ὀρῴανός occurs ΘΟΟΔΕΙΟΊΒΙΙΥ in Apocr., and is rendered ‘orphan’ in To 18, 2 Mac 8* (also 2 Es 2”, from Lat. orphanus). In NT there are only two occurrences (though Codex D adds another in Mk 192), viz. Jn 14%, Ja 1%. In both places the meaning is ‘fatherless,’ and that is the tr. of most of the Eng. versions in Ja 177(Tind., however, ‘frendlesse,’ Rhem. ‘ pupilles *). But in Jn 14¥% only Wye. has ‘fatherless.’ Tind. introduced ‘ comfort- less,’ an unfortunate rendering, as it gave support to the widespread mistake that the Paraclete was to be sent chiefly to comfort the disciples (see PARACLETE). Tind. was followed by Cranmer, the Geneva, the Bishops, AV, and even RV (though AV and RV give ‘orphans’ in the marg., which is the text of the Rhemish version).
J. HASTINGS.
ORTHOSIA (Ὀρθωσίας), 1 Mac 1557, --- Ace. to Pliny this city was N. of Tripoli and S. of the Eleutherus (HN y. 17). The Peutinger Tables place it 12 Roman miles N. of Tripoli, and 30 S. of Antaradus. Coins of the city exist of the time of eins Pius. The name has not been dis- covered.
OSAIAS (A 'Qcalas, B om.), 1 Es 8 (LXX “ὴ = Jeshaiah (B Ὥσαίας, A 'Ica:d), Ezr 8%,
OSEA.—The form in which in2 Es 13 (both AV and RY) the name of Hoshea the last king of the Northern Kingdom occurs.
OSEAS.—The form in which the name of the ee Hosea is given in 2 Es 189 (both AV and ).
OSNAPPAR (Aram. 15)>x ; B’Acevvagddp, A Ναφάρ; Lagarde, Sad\uavacedpns).—Only in Ezr 4°, The word occurs in a letter written in Aramaic, and sent by the chancellor and the scribe of the Samaritans to Artaxerxes, king of Persia (B.c. 464-424), to urge him to stop the building of the walls of Jerusalem by the Jews. Among the Samaritans who inspired this letter were ‘the Babylonians, the Shushanchites, the Dehaites, the Elamites, and the rest of the nations whom the great and noble Osnappar brought over, and set in the city of Samaria, and in the rest (of the country) beyond the river.’ This name does not appear in the inscriptions as the name either of any Assyrian king or of any high official of any people. The connexion seems to require that Osnappar was invested with authority to transport penile from their homes to i ong these peoples we see ‘Shushanchites,’ and we are well aware that