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International Standard Bible Encyclopedia

OP


OPEN

o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.


OPEN PLACE

(1) The "open place" of Gen 38:14 the King James Version, in which Tamar sat, has come from a misunderstanding of the Hebrew, the translators having taken bephethach `enayim to mean "in an opening publicly," instead of "in an opening (i.e. a gate) of Enaim" (compare Prov 1:21 in the Hebrew). The Revised Version (British and American) has corrected; see ENAIM . (2) In 1 Ki 22:10 parallel 2 Ch 18:9 the Revised Version (British and American) relates that Ahab and Jehoshaphat sat "each on his throne, arrayed in their robes, in an open place (margin "Hebrew: a threshing-floor," the King James Version "a void place") at the entrance of the gate of Samaria." The Hebrew here is awkward, and neither the Septuagint nor the Syriac seems to have read the present text in 1 Ki 22:10, the former having "in arms, at the gate of Samaria," and the latter "in many-colored garments." Consequently various attempts have been made to emend the text, of which the simplest is the omission of beghoren, "in an open place." If, however, the text is right--as is not impossible--the open place is a threshing-floor close to the gate. See the commentaries.

Burton Scott Easton


OPERATION

op-er-a'-shun (ma`ashe, "work"; energeia, energema, "energy"): Twice used in the Old Testament of God's creative work (Ps 28:4,5; Isa 5:12). The Holy Spirit's inworking and power are manifest in the bestowal of spiritual gifts on individuals and on the church (1 Cor 12:6 the King James Version), and in the resurrection of Jesus Christ, through which energy or operation of God those dead in sins are, through faith, raised to newness of life (Col 2:12 the King James Version).


OPHEL

o'-fel (ha-`ophel (2 Ch 27:3; 33:14; Neh 3:26 f; 11:21; and without article, Isa 32:14 and Mic 4:8; also 2 Ki 5:24)):

1. Meaning of Name:

There has been considerable divergence of opinion with regard to the meaning of this name. Thus, in all the references given above with the article, the Revised Version (British and American) has simply "Ophel," but the King James Version adds in margin "the tower"; in Isa 32:14, "the hill" with margin "Ophel," but the King James Version "the forts," margin "clifts"; Mic 4:8, "the hill," margin "Hebrew: Ophel," but the King James Version "the stronghold"; 2 Ki 5:24, "the hill," margin "Hebrew: Ophel," but the King James Version "the tower," margin "secret place." It is true that the other occurrences of the word in 1 Sam 5:9,12; 6:5 f, where it is translated "tumors," and Hab 2:4, where a verbal form is translated "puffed up," seem to imply that one meaning assigned to the root may be that of "swelling." Recently Dr. Burney (PEF, January, 1911) has produced strong arguments in favor of Ophel, when used as the name of a locality, meaning "fortress."

2. Three Ophels:

Three places are known to have received this name: (1) A certain place on the east hill of Jerusalem, South of the temple; to this all the passages quoted above--except one--refer. (2) The "Ophel," translated "hill," situated apparently in Samaria (compare 2 Ki 5:3), where Gehazi took his ill-gotten presents from the hands of the servants of Naaman the Syrian. The translation "tower" would suit the sense at least as well. It was some point probably in the wall of Samaria, perhaps the citadel itself. (3) The third reference is not Biblical, but on the Moabite Stone, an inscription of Mesha, king of Moab, contemporary with Omri. He says: "I built Q-R-CH-H (? Karhah), the wall of ye`arim, and the wall of `Ophel and I built its gates and I built its towers." In comparing the references to (1) and (3), it is evident that if Ophel means a "hill," it certainly was a fortified hill, and it seems highly probable that it meant some "artificial swelling in a fortification, e.g. a bulging or rounded keep or enceinte" (Burney, loc. cit.). Isa 32:14 reads, "The palace shall be forsaken; the populous city shall be deserted; the hill (Ophel) and the watch-tower shall be for dens for ever." Here we have palace, city and watch-tower, all the handiwork of the builder. Does it not seem probable that the Ophel belongs to the same category?

3. The Ophel of Jerusalem:

The situation of the Ophel of Jerusalem is very definitely described. It was clearly, from the references (Neh 3:26,27; 2 Ch 27:3; 33:14), on the east hill South of the temple. Josephus states (Josephus, Jewish Wars, V, iv, 2) that the eastern wall of the city ran from Siloam "and reaches as far as a certain place which they called Ophlas when it was joined to the eastern cloister of the temple." In BJ, V, vi, 1, it states that "John held the temple and the parts thereto adjoining, for a great way, as also `Ophla,' and the Valley called the `Valley of the Cedron.' " It is noticeable that this is not identical with the "Acra" and "Lower City" which was held by Simon. There is not the slightest ground for applying the name Ophel, as has been so commonly done, to the whole southeastern hill. In the days of Josephus, it was a part of the hill immediately South of the temple walls, but the Old Testament references suit a locality nearer the middle of the southeastern hill. In the article ZION (which see) it is pointed out that that name does not occur (except in reference to the Jebusite city) in the works of the Chronicler, but that "the Ophel," which occurs almost alone in these works, is apparently used for it. Mic 4:8 margin seems to confirm this view: "O tower of the flock, the Ophel of the daughter of Zion." Here the "tower of the flock" may well refer to the shepherd David's stronghold, and the second name appears to be a synonym for the same place.

Ophel then was probably the fortified site which in earlier days had been known as "Zion" or "the City of David." King Jotham "built much" "on the wall of Ophel" (2 Ch 27:3). King Manasseh "built an outer wall to the city of David, on the west side of Gihon, in the valley, even to the entrance at the fish gate; and he compassed Ophel about with it, and raised it up to a very great height" (2 Ch 33:14). It was clearly a fortified place of great importance, and its situation must have been so near that of the ancient "Zion" that scarcely any other theory is possible except that it occupied the site of that ancient fortress.

E. W. G. Masterman


OPHIR

o'-fer, o'-fir ('owphiyr (Gen 10:29), 'owphir (1 Ki 10:11), 'ophir):

1. Scriptural References:

The 11th in order of the sons of Joktan (Gen 10:29 = 1 Ch 1:23). There is a clear reference also to a tribe Ophir (Gen 10:30). Ophir is the name of a land or city somewhere to the South or Southeast of Palestine for which Solomon's ships along with Phoenician vessels set out from Ezion-geber at the head of the Gulf of Aqabah, returning with great stores of gold, precious stones and "almug"-wood (1 Ki 9:28; 10:11; 2 Ch 9:10; 1 Ki 22:48; 2 Ch 8:18). We get a fuller list of the wares and also the time taken by the voyage if we assume that the same vessels are referred to in 1 Ki 10:22, "Once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks." The other products may not have been native to the land of Ophir, but it is certain that the gold at least was produced there. This gold was proverbial for its purity, as is witnessed by many references in the Old Testament (Ps 45:9; Job 28:16; Isa 13:12; 1 Ch 29:4), and, in Job 22:24, Ophir is used for fine gold itself. In addition to these notices of Ophir, it is urged that the name. occurs also in two passages under the form "Uphaz" (Jer 10:9; Dan 10:5).

2. Geographical Position:

At all times the geographical position of Ophir has been a subject of dispute, the claims of three different regions being principally advanced, namely (1) India and the Far East, (2) Africa, (3) Arabia.

(1) India and the Far East.

All the wares mentioned are more or less appropriate to India, even including the fuller list of 1 Ki 10:22. "Almug"-wood is conjectured to be the Indian sandal-wood. Another argument is based on the resemblance between the Septuagint form of the word (Sophera) and the Coptic name for India (Sophir). A closer identification is sought with Abhira, a people dwelling at the mouths of the Indus. Supara, an ancient city on the west coast of India near the modern Goa, is also suggested. Again, according to Wildman, the name denotes a vague extension eastward, perhaps as far as China.

(2) Africa.

This country is the greatest gold-producing region of the three. Sofala, a seaport near Mozambique on the east coast of Africa, has been advanced as the site of Ophir, both on linguistic grounds and from the nature of its products, for there all the articles of 1 Ki 10:22 could be procured. But Gesenius shows that Sofala is merely the Arabic form of the Hebrew shephelah. Interest in this region as the land of Ophir was renewed, however, by Mauch's discovery at Zimbabye of great ruins and signs of old Phoenician civilization and worked-out gold mines. According to Bruce (I, 440), a voyage from Sofala to Ezion-geber would have occupied quite three years owing to the monsoons.

(3) Arabia.

The claim of Southeastern Arabia as the land of Ophir has on the whole more to support it than that of India or of Africa. The Ophir of Gen 10:29 beyond doubt belonged to this region, and the search for Ophir in more distant lands can be made only on the precarious assumption that the Ophir of Ki is not the same as the Ophir of Gen. Of the various products mentioned, the only one which from the Old Testament notices can be regarded as clearly native to Ophir is the gold, and according to Pliny and Strabo the region of Southeastern Arabia bordering on the Persian Gulf was a famous gold-producing country. The other wares were not necessarily produced in Ophir, but were probably brought there from more distant lands, and thence conveyed by Solomon's merchantmen to Ezion-geber. If the duration of the voyage (3 years) be used as evidence, it favors this location of Ophir as much as that on the east coast of Africa. It seems therefore the least assailable view that Ophir was a district on the Persian Gulf in Southeastern Arabia and served in old time as an emporium of trade between the East and West.

A. S. Fulton


OPHNI

of'-ni (ha-`ophni; Aphne): A place in the territory of Benjamin (Josh 18:24). The modern Jifneh, in a fine vale West of the road to Nablus and 2 1/2 miles Northwest of Bethel, might suit as to position; but the change in the initial letter from `ain to jim is not easy. This is the Gophna of the rabbis (compare Josephus, Jewish Wars,III , iii, 5).


OPHRAH

of'-ra (`ophrah; Codex Vaticanus Aphra; Codex Alexandrinus Iephratha, etc.):

(1) A town in the territory allotted to Benjamin named between Parah and Chephar-ammoni (Josh 18:23). It is mentioned again in 1 Sam 13:17. The Philistines who were encamped at Michmash sent out marauding bands, one of which went westward, another eastward, down "the valley of Zeboim toward the wilderness"; the third "turned unto the way that leadeth to Ophrah, unto the land of Shual." This must have been northward, as Saul commanded the passage to the South. Eusebius, Onomasticon places it 5 Roman miles East of Bethel. A site which comes near to fulfilling these conditions is eT-Taiyebeh, which stands on a conical hill some 5 miles Northeast of Beitin. This is possibly identical with "Ephron" (2 Ch 13:19), and "Ephraim" (Jn. 11:54).

(2) A city in the tribal lot of Manasseh West of Jordan. It is mentioned only in connection with Gideon, whose native place it was, and with his son Abimelech (Jdg 6:11, etc.). It was, indeed, family property, belonging to Joash the Abiezrite, the father of Gideon. It was apparently not far from the plain of Esdraelon (Jdg 6:33 f), so that Gideon and his kinsmen smarted under the near presence of the oppressing Midianites. Manasseh, of course, as bordering on the southern edge of the plain, was in close touch with the invaders. At Ophrah, Gideon reared his altar to Yahweh, and made thorough cleansing of the instruments of idolatry. After his great victory, he set up here the golden ephod made from the spoils of the enemy, which proved a snare to himself and to his house (Jdg 8:27). Here he was finally laid to rest. It was at Ophrah that Abimelech, aspiring to the kingdom, put to death upon one stone three score and ten of his brethren, as possible rivals, Jotham alone escaping alive (Jdg 9:5). Apparently the mother of Abimelech belonged to Shechem; this established a relationship with that town, his connection with which does not therefore mean that Ophrah was near it.

No quite satisfactory identification has yet been suggested. Conder (PEFS, 1876, 1971) quotes the Samaritan Chronicle as identifying Ferata, which is 6 miles West of Nablus, with an ancient Ophra, "and the one that suggests itself as most probably identical is Ophrah of the Abiezerite." But this seems too far to the South.

(3) A man of the tribe of Judah, son of Meonothai (1 Ch 4:14).

W. Ewing


OPINION

o-pin'-yun (dea`, ce`ippim): "Opinion" occurs only 5 times, thrice in Job (32:6,10,17) as the translation of dea`, "knowledge," "opinion" (in the address of Elihu), and once of ce`ippim, from ca`aph, "to divide or branch out," hence, division or party, unsettled opinion (in the memorable appeal of Elijah, "How long halt ye between two opinions?" 1 Ki 18:21, the American Standard Revised Version "How long go ye limping between the two sides?"). In Ecclesiasticus 3:24, we have, "For many are deceived by their own vain opinion" (hupolepsis, "a taking up," "a hasty judgment"), the Revised Version (British and American) The conceit of many hath led them astray.

W. L. Walker


OPOBALSAMUM

op-o-bal'-sa-mum: the Revised Version margin in Ex 30:34.

See STACTE .


OPPRESSION

o-presh'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (Ex 3:9; Dt 26:7), or by Syria (2 Ki 13:4), or by an unmentioned nation (Isa 30:20 King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel's own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the hands of the stronger and more fortunate. The word lachats, various forms of the root `ashaq, and other words are used by the writers as they express their sorrow and indignation over the wrongs of their afflicted brethren. In his own sorrow, Job remembers the suffering of the oppressed (Job 35:9; 36:15); it is a frequent subject of song in the Psalms (Ps 12:5; 42:9; 43:2; 44:24; 55:3; 119:134); the preacher observes and reflects upon its prevalence (Eccl 4:1; 5:8; 7:7 the King James Version); the prophets Amos (3:9), Isaiah (5:7; 59:13), Jeremiah (6:6; 22:17) and Ezekiel (22:7,29) thundered against it. It was exercised toward strangers and also toward the Israelites themselves, and was never wholly overcome. In Jas 2:6, "oppress" is the rendering of katadunasteuo, "to exercise harsh control over one," "to use one's power against one."

William Joseph Mcglothlin



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