THE NEW SCHAFF-HERZOG 428
an nee
were supposedly from Solomon’s brood. Riding never appears among the Hebrews as a pastime, and such passages as Job xxxix. 19-25 show the sentiment with which the animal was regarded. In war the Israelitic leader rode not on horseback but in a chariot (see VEHICLES, HnBrew); but this was not the case with Assyrians and Chaldeans. Cyrus first made riding an accomplishment of the noble (cf. Esther vi. 8 sqq.; Eccles. x. 6-7); indeed, even in later times this remained an accomplishment foreign to the Jew. The Bible knows horses of all colors (Zech. vi. 2-3; Rev. vi. 2 sqq.). Shoeing of the animal was unknown, hence hardness of hoof was a valuable quality (Isa. v. 28); and this explains partly their employment only on the plains. In the earlier times stirrups were unknown, and in a still earlier period the saddle was not used. Decorations for the horse, the bridle, and the plume for the head appear in the Scriptures, and are pictured on Assyrian reliefs. In poetical imagery the horse figures frequently; in Rev. xix. 11, 14, Christ rides as victor a white horse. (R. ZEHNPFUND.) BisuioGRApHy: The literature on the subject is already principa ly given under Ass, Camrt, Horses, and Mute. Consult further: A. Zeller, Das Pferd, der Esel und der Hund in der heiligen Schrift, Plauen, 1890; J.Wimmer, Paliéstinas Boden mit seiner Pflanzen- und Tierwelt, Cologne, 1902; Nehring, Die geographischeV erbreitung der Stiugetiere in Palistina und
Syrien, in Globus, vol. Ixxxi.; W. R. Arnold in JAQOS, vol. xxvi.; DB, i. 173, 344, 629, ii. 416, iii. 456.
WORKMAN, HERBERT BROOK: Wesleyan Methodist; b. at Peckham, London, Nov. 2, 1862. He received his education at Kingswood School, Bath, 1873-80, Owen’s College, Manchester, 1880— 1883, Didsbury Wesleyan Theological College, Manchester, and London, University, 1883 sqq. (B.A., 1884; M.A., 1885; D. Lit., 1907). He served in various charges in the regular pastorate of his denomination, 1885-1903, when he became principal of the Westminster Training College for Schoolmasters. He was Fernley lecturer in 1906; has been member of the Board of Studies of the faculty of theology, London University, since 1906; and was elected to the Legal Hundred (see Mrrnopists, I., 1, §6). Asa Wesleyan Methodist he believes “ that many of the old truths need restatement in new forms.” He is the author of What is the Gottenberg System? (London, 1895); The Church of the West in the Middle Ages (2 vols., 1898-1900); The Dawn of the Reformation (2 vols., 1902); Persecution in the Early Church (1906); Influence of the Christian Church upon the Civilization of the Middle Ages (in Garvie’s Christ and Civilization; 1910); and History of Christian Thought up to the Reformation (1910); and has edited The Letters of John Hus (1904); and assisted in editing The New History of Methodism (2 vols., 1909).
WORKS, GOOD, See Goop Works,
WORLD, THE.
Old-Testament Conception (§ 1). Greek and Apocryphal Concep- tion (§ 3). tion (§ 2).
The expression “‘ heaven and earth,” borrowed by the New Testament from the Old (Gen. i. 1; Isa. i. 2; Ps. Ixxili. 25), is a popular and imperfect combining of the two main parts of the universe. Properly there are three divisions (Ex. xx. 4, 11; Ps. Ixix. 34; Acts iv. 24), namely, heaven, earth, and sea (cf. Phil. i. 10). This corresponds to the tripartite universe of ancient Babylonia (cf. P. Jensen, Die Kosmologie der Babylonier, Strasburg, 1890; Benzinger, Archdologie, pp. 159 sqq.).
In ancient Israel, indeed, not only was the word for world lacking, but also the conception of a creation of the world by Yahweh; at least it is not
certain that the Babylonian myth of
1. Old- creation was assimilated before the Testament prophetic period. During this period, Conception. however, and certainly in exilic and postexilic times, as a parallel to the
consequent development of monotheism, appears the conception of a universe dependent upon Yahweb as its creator and preserver, even though the expression “heaven and earth’? is still retained (hakkol, in Hecles. xi. 5, is a sort of substitute for “world ”). This appears more clearly in Deutero- Isaiah, who never wearies of proclaiming the majesty of the almighty Creator. In the story of creation (Gen. i.), in spite of the dual expression, “heaven and earth ”’ (“ earth, air, and sea,” i. 28), creation is clearly conceived as standing before the almighty Creator, the work of his will and of his word. Disregarding the influence of Babylonian and Persian ideas upon this monotheism and the
General New-Testament Concep-
Pauline Usage (§ 4).
Johannine Usage (§ 5).
Dogmatic Conception (§ 6). Religious Conception (§ 7). conception of creation and world, it is evident that the conception of a universe owed its origin not to cosmological speculations, but to religious development and especially to the conception of God held by the Hebrew prophets. The attainment of the belief in a single almighty Lord and ruler of the world, is a result of the historical experience of Israel, especially during the exile and after the return therefrom. The religion of Israel differs from that of the heathen world in this, that it has its roots not in the life of nature, but in the history of Israel. Originally the historical horizon was restricted, and hence the universality of Yahweh was scarcely realized. The prophets, however, passed these narrow bounds, and when an Amos could announce that Yahweh would use the Assyrians to chastise Israel for its violation of his commandments, the particularistic view of Yahweh’s rule, according to which he always favored his people, gave way to the conception of a world of nations and the idea of a moral government of this world by God. This appears when Yahweh is called “ judge of all the earth,” that is, of all peoples (Gen. xviii. 25), and lord of all the earth (Josh. iii. 11); he is everywhere to be feared (Ps. xxii. 28, xxxiii. 8, etc.); his salvation shall be everywhere revealed (Jer. xvi. 19). This train of thought gives birth to new words and phrases, such as “all the nations of the earth” (Gen. xviii. 18; Deut. xxviii. 1) particularly in contradistinction and in opposition to Israel; ‘‘ the ends
of the earth ” (Isa. xli. 5); above all to the poetic ,
word tebel, which is originally a synonym of ’erez, sig-
ea