Art'akim (Heb. Analim', O^pSS, Deut. ii, 10, 11, 21; Josh, xi, 21, 22; xiv, 12, 15; also called sons of Anal; p3S 1351, Num. xiii, 33; piSri 132, Josh, xv, 14; children of Anah, p3STl iYV3"i, Num. xiii, 22; Josh, xv, 14; sons of the Analim, t^pSS 132, Deut. ix, 2; Sept. 'Evaai/j. i'ioi "Evan, yiviai 'Evdic, ytvta 'EvaK, yiycivrtg; Vulg. Enacim, filii Enalim, filii Enac, stirps Enac; Auth. Vers. "Anakims," "sons of Anak," "children of Anak," "sons of the Anak- ims"), a nomadic tribe of giants (Num. xiii, 34 ; Deut. ix, 2) [see Nephilim] descended from a certain Arba (Josh, xiv, 15; xv, 13; xxi, 11), and bearing the name of their immediate progenitor, Anak (Josh, xi, 21), dwelling in the southern part of Palestine, partic- ularly in the vicinity of Hebron (q. v.), which was called Kirjath-Arba (city of Arba) from their ancestor (Gen. xxiii, 2; Josh, xv, 13). These designations serve to show that we must regard Anak as the name of the race as well as that of an individual, and this is continued by what is said of Arba, their progenitor, that he " was a great man among the Anakim" (Josh, xiv, 15). '1 he Anakim appear (see Bochart, Cha- nuan, i, 1) to have been a tribe of Cushite wanderers
ANALOGY
213
ANAM
from Babel, and of the same race as the Philistines, | the Phoenicians, the Philistim, and the Egyptian shep- j herd-kings (see Jour. Sac. Lit. inly, 1852, p. 303 sq. ; ! Jan. 1853, p. 293 sq.)- The supposition of Michaelis (Syntag. Comment, i, 196; also Lowth, p. 133) that j they were a fragment of the aboriginal Troglodytes ' is opposed to Josh, xi, 21 (see Faber, Arckoeol. p. 44 sq.). They consisted of three tribes, descended from and named after the three sons of Anak — Ahiman, | Sesai, and Talmai (Josh, xv, 14). When the Israel- j ites invaded Canaan, the Anakim were in possession of Hebron, Debir, Anab, and other towns in the coun- try of the south (Josh, xi, 21). Their formidable stat- ure and warlike appearance struck the Israelites with terror in the time of Moses (Num. xiii, 28, 33; Deut. ix, 2) ; but they were nevertheless dispossessed by Joshua, and utterly driven from the land, except a small remnant that found refuge in the Philistine cities, Gaza, Gath, and Ashdod (Josh, xi, 22). Their chief city, Hebron, became the possession of Caleb, who is said to have driven out from it the three sons of Anak mentioned above — that is, the three families or tribes of the Anakim (Josh, xv, 14 ; Judg. i, 20). The Philistine giants [see Goliath] that David on several occasions encountered (2 Sam. xxi, 15-22) seem to have sprung from the remnant of this stock. Josephus says {Ant. v, 2, 3) that their bones were still shown at Hebron, and Benjamin of Tudela tells a story respecting similar relics at Damascus (Itin. p. 56). See Giant. According to Arabic tradition, Ov, king of Bashan, was of this race, and the same dubious au- thority states that the prophet Shoaib or Jethro was sent by the Lord to instruct the Anakim, having been born among them (D'Herbelot, Bibliotheque Orientate, p. 105). They are thought to be depicted on the Egyptian monuments. See Talmai.
Analogy (avaXoyla), proportion. I. As applied to the works of God generally, it leads to the conclu- sion that since He is the chief of intelligent agents, a part of any system of which He is the author must, in respect of its leading principles, be similar to the whole of that system ; and, farther, that the work of an intelligent and moral being must bear in all its lineaments the traces of the character of its author. In accordance with these principles of analogy, it is maintained that the revelation of God in the Holy Scriptures is in all respects agreeable to what we know of God, from the works of nature and the order of the world, and that such agreement amounts to a strong evidence that the book professing to contain this rev- elation of God's mind and purposes is really and truly indited by Him. The best exposition of this argu- ment is to be found in Bishop Butler's immortal Anal- °fJ'J of Religion to the Constitution and Course, of Nature (best ed. by Crooks, N. Y. 12mo). See Butler.
2. The analogy of faith is the correspondence of the several parts of divine revelation in one consistent ■whole. Its use is pointed out by the apostle in his di- rection (Rom. xii, 6) that "prophecy" — that is, preach- ing— be according to "the proportion of faith." His rule, of course, extends to all interpretation and ex- position of Scripture. The parts of Scripture must be explained according to the tenor of the whole; and, in order to his doing this, the reader must understand the design of the whole. If he do not, he will be con- tinually liable to fall into error. Prejudices and lean- ings of our own will dispose us to interpret particular parts of the word of God according to the analogy of our own system, rather than according to the total sense of the divine word. Almost every sect and school of divinity has fallen into this error. A pre- requisite for following the analogy of faith is the sim- ple love of truth for its own sake. This, more than any thing else, will protect the mind of a student, of Scripture from destroying the proportions of sacred truth. The course necessary to avoid these errors is well stated by Dr. Campbell, as follows : "In vain do