Ten years after this, as St. Paul was going to Jerusalem, and had already landed at Cæsarea, in Palestine, the same prophet, Agabus, arrived there, and coming to visit St. Paul and his company, he took this Apostle’s girdle, and binding himself hand and feet, he said, “Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles,” Acts xxi, 10. We know no other particulars of the life of Agabus. The Greeks say that he suffered martyrdom at Antioch.
AGAG. This seems to have been a common name of the princes of Amalek, one of whom was very powerful as early as the time of Moses, Num. xxiv, 7. On account of the cruelties exercised by this king and his army against the Israelites, as they returned from Egypt, a bloody and long contested battle took place between Joshua and the Amalekites, in which the former was victorious, Exod. xvii, 8–13. At the same time, God protested with an oath to destroy Amalek, verses 14–16; Deut. xxv, 17–19, A. M. 2513. About four hundred years after this, the Lord remembered the cruel treatment of his people, and his own oath; and he commanded Saul, by the mouth of Samuel, to destroy the Amalekites. Saul mustered his army, and found it two hundred thousand strong, 1 Sam. xv, 1, &c. Having entered into their country, he cut in pieces all he could meet with from Havilah to Shur. Agag their king, and the best of their cattle, were however spared, an act of disobedience on the part of Saul, probably dictated by covetousness. But Agag did not long enjoy this reprieve; for Samuel no sooner heard that he was alive, than he sent for him; and notwithstanding his insinuating address, and the vain hopes with which he flattered himself that the bitterness of death was past, he caused him to be hewed to pieces in Gilgal before the Lord, saying, “As, כאשר, in the same identical mode as, thy sword hath made women childless, so shall thy mother be childless among women.” This savage chieftain had hewed many prisoners to death; and, therefore, by command of the Judge of the whole earth, he was visited with the same punishment which he had inflicted upon others.
AGAPÆ. See [Love Feast].
AGAR, mount Sinai, so called, Gal. iv, 24, 25. But this reading is doubtful, many MSS. having the verse, “for this Sinai is a mountain of Arabia.” Some critics however contend for the reading of the received text, and urge that Agar, which signifies “a rocky mountain,” is the Arabic name for Sinai.
AGATE, שבו, Exod. xxviii, 19; xxxix, 12. In the Septuagint ἀχάτης, and Vulgate, achates. A precious stone, semi-pellucid. Its variegations are sometimes most beautifully disposed, representing plants, trees, rivers, clouds, &c. Its Hebrew name is, perhaps, derived from the country whence the Jews imported it; for the merchants of Sheba brought to the market of Tyre all kinds of precious stones, Ezek. xxvii, 22. The agate was the second stone in the third row of the pectoral of the high priest, Exod. xxviii, 19, and xxxix, 12.
AGE, in the most general sense of the term, denotes the duration of any substance, animate or inanimate; and is applied either to the whole period of its existence, or to that portion of it which precedes the time to which the description of it refers. In this sense it is used to signify either the whole natural duration of the LIFE of man, or any interval of it that has elapsed before the period of which we speak. When age is understood of a certain portion of the life of man, its whole duration is divided into four different ages, viz. infancy, youth, manhood, and old age: the first extending to the fourteenth year; the second, denominated youth, adolescence, or the age of puberty, commencing at fourteen, and terminating at about twenty-five; manhood, or the virile age, concluding at fifty; and the last ending at the close of life. Some divide the first period into infancy and childhood; and the last likewise into two stages, calling that which succeeds the age of seventy-five, decrepit old age. Age is applicable to the duration of things inanimate or factitious; and in this use of the term we speak of the age of a house, of a country, of a state or kingdom, &c.
Age, in chronology, is used for a century, or a period of one hundred years: in which sense it is the same with seculum, and differs from generation. It is also used in speaking of the times past since the creation of the world. The several ages of the world may be reduced to three grand epochas, viz. the age of the law of nature, called by the Jews the void age, from Adam to Moses. The age of the Jewish law, from Moses to Christ, called by the Jews the present age. And the age of grace, from Christ to the present year. The Jews call the third age, the age to come, or the future age; denoting by it the time from the advent of the Messiah to the end of the world. The Romans distinguished the time that preceded them into three ages: the obscure or uncertain age, which reached down as low as Ogyges king of Attica, in whose reign the deluge happened in Greece; the fabulous or heroic age, which ended at the first olympiad; and the historical age, which commenced at the building of Rome. Among the poets, the four ages of the world are, the golden, the silver, the brazen, and the iron age.
Age is sometimes used among the ancient poets in the same sense as generation, or a period of thirty years. Thus Nestor is said to have lived three ages, when he was ninety years old.
The period preceding the birth of Jesus Christ has been generally divided into six ages. The first extends from the creation to the deluge, and comprehends 1656 years. The second age, from the deluge to Abraham’s entering the land of promise, A. M. 2082, comprehends 426 years. The third age from Abraham’s entrance into the promised land to the Exodus, A. M. 2512, includes 430 years. The fourth age, from the Exodus to the building of the temple by Solomon, A. M. 2992, contains 480 years. The fifth age from the foundation of Solomon’s temple to the Babylonish captivity, A. M. 3416, comprehends 424 years. The sixth age, from the Babylonish captivity to the birth of Jesus Christ, A. M. 4000, the fourth year before the vulgar æra, includes 584 years. Those who follow the Septuagint, or Greek version, divide this period into seven ages, viz. 1. From the creation to the deluge, 2262 years. 2. From the deluge to the confusion of tongues, 738 years. 3. From this confusion to the calling of Abraham, 460 years. 4. From this period to Jacob’s descent into Egypt, 215 years; and from this event to the Exodus, 430 years, making the whole 645 years. 5. From the Exodus to Saul, 774 years. 6. From Saul to Cyrus, 583 years. 7. From Cyrus to the vulgar æra of Christians, 538 years; the whole period from the creation to this period containing 6000 years.
AGRIPPA, surnamed Herod, the son of Aristobulus and Mariamne, and grandson of Herod the Great, was born A. M. 3997, three years before the birth of our Saviour, and seven years before the vulgar æra. After the death of his father Aristobulus, Josephus informs us that Herod, his grandfather, took care of his education, and sent him to Rome to make his court to Tiberius. Agrippa, having a great inclination for Caius, the son of Germanicus, and grandson of Antonia, chose to attach himself to this prince, as if he had some prophetic views of the future elevation of Caius, who at that time was beloved by all the world. The great assiduity and agreeable behaviour of Agrippa so far won upon this prince, that he was unable to live without him. Agrippa, being one day in conversation with Caius, was overheard by one Eutychus, a slave whom Agrippa had emancipated, to say that he should be glad to see the old emperor take his departure for the other world and leave Caius master of this, without meeting with any obstacle from the emperor’s grandson, Tiberius Nero. Eutychus, some time after this, thinking he had reason to be dissatisfied with Agrippa, communicated the conversation to the emperor; whereupon Agrippa was loaded with fetters, and committed to the custody of an officer. Soon after this, Tiberius dying, and Caius Caligula succeeding him, the new emperor heaped many favours and much wealth upon Agrippa, changed his iron fetters into a chain of gold, set a royal diadem on his head, and gave him the tetrarchy which Philip, the son of Herod the Great, had been possessed of, that is, Batanæa and Trachonitis. To this he added that of Lysanias; and Agrippa returned very soon into Judea, to take possession of his new kingdom. The emperor Caius, desiring to be adored as a god, commanded to have his statue set up in the temple of Jerusalem. But the Jews opposed this design with so much resolution, that Petronius was forced to suspend his proceedings in this affair, and to represent, in a letter to the emperor, the resistance he met with from the Jews. Agrippa, who was then at Rome, coming to the emperor at the very time he was reading the letter, Caius told him that the Jews were the only people of all mankind who refused to own him for a deity; and that they had taken arms to oppose his resolution. At these words Agrippa fainted away, and, being carried home to his house, continued in that state for a long time. As soon as he was somewhat recovered, he wrote a long letter to Caius, wherein he endeavoured to soften him; and his arguments made such an impression upon the emperor’s mind, that he desisted, in appearance, from the design which he had formed of setting up his statue in the temple. Caius being killed in the beginning of the following year, A. D. 41, Agrippa, who was then at Rome, contributed much by his advice to maintain Claudius in possession of the imperial dignity, to which he had been advanced by the army. The emperor, as an acknowledgment for his kind offices, gave him all Judea, and the kingdom of Chalcis, which had been possessed by Herod his brother. Thus Agrippa became of a sudden one of the greatest princes of the east, and was possessed of as much, if not more territory, than had been held by Herod the Great, his grandfather. He returned to Judea, and governed it to the great satisfaction of the Jews. But the desire of pleasing them, and a mistaken zeal for their religion, induced him to put to death the Apostle James, and to cast Peter into prison with the same design; and, but for a miraculous interposition, which, however, produced no effect upon the mind of the tyrant, his hands would have been imbrued in the blood of two Apostles, the memory whereof is preserved in Scripture. At Cæsarea, he had games performed in honour of Claudius. Here the inhabitants of Tyre and Sidon waited on him to sue for peace. Agrippa being come early in the morning into the theatre, with a design to give them audience, seated himself on his throne, dressed in a robe of silver tissue, worked in the most admirable manner. The rising sun darted his golden beams thereon, and gave it such a lustre as dazzled the eyes of the spectators; and when the king began his speech to the Tyrians and Sidonians, the parasites around him began to say, it was “the voice of a god and not of man.” Instead of rejecting these impious flatteries, Agrippa received them with an air of complacency; and the angel of the Lord smote him because he did not give God the glory. Being therefore carried home to his palace, he died, at the end of five days, racked with tormenting pains in his bowels, and devoured with worms. Such was the death of Herod Agrippa, A. D. 44, after a reign of seven years. He left a son of the same name, and three daughters--Bernice, who was married to her uncle Herod, her father’s brother; Mariamne, betrothed to Julius Archelaus; and Drusilla, promised to Epiphanius, the son of Archelaus, the son of Comagena.