(c) Besides the above rooms we read in the NT of a Ta/xetov (better Ta/jLieTov) and an dirodriKT]. The latter is a bam or granary (:Mt 3^ O^e IS^", Lk S^^ 1218. 24J -phg former is properly a store-chamber (Lk 12^^), and is usually used in that sense in the LXX (Dt 28**, etc.). All Eastern houses have such chambers, and for security they are usually placed so as not to have an outside wall, but to open off the kitchen. Hence any inner chamber used for liA-ing in came to be so called (Mt 6" 24^8, Lk 12^). The Latin translations of ra/Meiov vary greatly (Plummer, St. Luke-, 318).
8. Paving of the rooms. — This is very seldom of wood (except in Solomon's Temple, 1 K G'"- ^, where the wood was overlaid with gold), but, even on the upper floors, of beaten mud, sometimes of a sort of cement. In rich houses pavements of stone or marble were used ; thus the Gabbatha {Ai66crrpcoTov) of Jn 19^* was probably a hall paved with stone.
9. Furniture of the rooms. — Very little is said of this in the NT ; and, in truth, Eastern houses need little furniture. Carpets (with straw mats under them to protect them from the mud floor), mattresses, and bedclothes are practically the only necessaries. When we read in the NT the various words for a ' bed ' as used for sleeping in — kUvt] (Mt 92, Lk 5'8), K\ipi8iou (Lk 5^''-^; the same as kXLut], v.'8), Kpd^^arov (Mk 2* 6", Jn 5^)— only mattresses and bedclothes are meant. The man who rises in the morning 'takes up his bed,' and, rolling it up in an outer cover, places it against the wall, where it serves as a cushion in the day-time. The same is probably true of kXIvt) in ?tlk 7^, Lk 17**, Rev 2^'-, where either sense is possible ; and of the KXivdpia Kal Kpd^^ara in Ac 5^* (inferior MSS substitute kXIvu for the former word), where the sick are laid
in the streets. On the other hand, the low couches (/cXtvai, triclinia, rpiKKivia [the last not in the NT]) used for meals are clearly articles of furniture in Mk 421 7* (here a 'Western' addition, but it may be genuine), Lk 8^^ ; for a lamp may be put under them (cf. dpxi-rplKkivos, Jn 2^). On these couches the people reclined ; hence dvaKeijuac is ' to sit at meat' (Mt 9^", etc.), and the guests are dvaKelfievoi (Mt 221**). jt; seems doubtful if bedsteads are evei mentioned in the NT ; see, further, art. Bed, Couch. The ' candlestick ' or lamp-stand (Xvxf^a) mentioned in the above passages is also a piece ot furniture, set in the middle of the room to hold the light. Chairs and tables are not much used by non-westernized Orientals to this day ; but sometimes a low stand is placed on the floor to hold food at meals, though more often the meats are placed on a tablecloth on the ground. Tims ' table ' in the Bible does not usually denote an article of furniture, except in the case of the money-changers in Mt 21'2, Mk ll^^, Jn 2'^, where a house is not being spoken of. The throne {^ri,ua), of a king is mentioned in Ac 12-^ and figuratively the dpovos of God and the 6p6voi of angels or men (Mt 19-*, Rev 20*, etc.) are spoken of; but ordinary people sat, as they still sit in the true East, on the ground, 01 on cushions, though chairs or seats {Kad^dpai) were not unknown (Mt 2V-, Mk IV%
Literature. — C. Warren in HDB ii. 431, art. ' House (especially for the OT) ; A. J. Maclean and W. H. Browne, 2'he Catholicos of the East and his People, London, lb92 ; A. H. Layard, Nineveh and its Remains, do. 1S49, especially pt. i. ch. vi. and vii., pt. ii. ch. ii. A. J. MACLEAN.
HUMILITY [TaTrei.vo4>poffvvri).—±. In the OT.— The word is common in the NT, but, according to Lightfoot [Philippians*, 1878, p. 109), does not occur earlier. ' Even the adjective raTreiv64)po}v and the verb raweivorppovelv, though occurring once each in the LXX (Pr 29^^ Ps 130'), appear not to be found in classical Greek before the Christian era.' Moreover, in heathen writers raireivos has almost invariably a bad meaning : it signifies ' grovelling,' ' abject.'
' It was one great result of the life of Christ,' says Lightfoot (loc. cit.), 'to raise " humility" to its proper level ; and, if not fresh coined for this purpose, the word TaTreivo4>po<Tvyr) now first became current through the influence of Christian ethics.'
All the same, it is to be recognized that the virtue of humility is greatly commended in the OT, and its place in the Christian ethic can only be properly understood when we remember this. Especially in the Psalms and Proverbs and some of the Prophets is the value of humility recognized, and the NT writers sometimes enforce what they have to say on the subject by a quotation from the OT (cf., for instance, Pr 3**, Ja 4^).
2. In the NT. — The value of humility was a chief point in the teaching of Jesus Himself, and the apostolic writers follow Him in their estimate of it. The root of humility, as it is described in the NT, is a true estimate of oneself as in the sight of God. It presupposes, therefore, a knowledge of our weakness. ' Recognizing this, man ceases to hold himself of great account, and therefore easily believes that others are more excellent than him- self, nor takes it amiss that they are preferred before him' (J. F. Buddeus, Instltutiones Theologies Moralis, Leipzig, ed. 1727, p. 141).