ASNAH

(Asʹnah) [thornbush].

The family head of certain Nethinim who returned from Babylonian exile to Jerusalem with Zerubbabel in 537 B.C.E. (Ezra 2:1, 50) They are, however, omitted from a similar list in Nehemiah 7:52.

ASP

[Gr., a·spisʹ].

A name popularly used today for several unrelated poisonous snakes such as the European asp or asp viper, the horned viper of the desert and the Egyptian cobra. The latter is a snake of about four to six feet (1.2 to 1.8 meters) in length, of medium-brown color and with or without faint markings.

The word “asps” appears once in the Holy Bible, at Romans 3:13, where the apostle Paul, speaking of sinners, says: “Poison of asps is behind their lips.” Here the apostle is quoting from Psalm 140:3: “The venom of the horned viper is under their lips.” Concerning the “asp” of ancient times, Webster’s Third New International Dictionary (1961 ed.) says, “Variously identified as the horned viper or a small African cobra.”—See COBRA; VIPER.

ASPATHA

(As·paʹtha).

One of Haman’s ten sons.—Esther 9:7; see HAMAN.

ASRIEL

(Asʹri·el) [perhaps, vow of God, God has filled with joy or (the object of) joy is God].

A male descendant of Manasseh who became the family head of the Asrielites. Numbers 26:29-31 indicates that he was the great-grandson of Manasseh through Machir and his son Gilead. According to 1 Chronicles 7:14, Asriel was a son of Manasseh born to him by his Syrian concubine. However, part of an apparent parenthetical statement that follows reads: “She bore Machir the father of Gilead.” Hence, as is not uncommon in Biblical genealogies, Asriel may here be termed a “son” of Manasseh only in the sense of being one of his later descendants (through Machir, Manasseh’s son by his Syrian concubine). But it is possible that Manasseh had both a direct son and a great-grandson bearing the same name. The “sons of Asriel” were among the descendants of Manasseh to whom Joshua made territorial allotments in the Promised Land.—Josh. 17:1-4.

ASRIELITES

(Asʹri·el·ites).

A Manassite family descended from Asriel.—Num. 26:28, 31.

ASS

A hard-hoofed animal of the horse family, distinguished from the horse by its smaller size, shorter mane, longer ears and shorter tail hair, only the end half of the tail having a brush. Since its little, sharp hoofs make it more surefooted than the horse, the ass is better adapted to the rough and mountainous terrain so frequently encountered in Palestine. Although the ass’s stupidity and stubbornness are proverbial, its intelligence is actually considered to be superior to that of the horse, and it is a patient, long-suffering creature that, like other animals, has often experienced abuse at man’s hand.

The ass has long served man as a beast of burden, a means of transport and a draft animal, first mention of it being made in the Scriptures in connection with Abraham. (Gen. 12:16; 22:3; Josh. 15:18; 2 Chron. 28:15; Isa. 30:24) Evidently from the standpoint of the hard work of burden-bearing done by the ass, Jacob likened his son Issachar to this animal. (Gen. 49:14) On the other hand, reference is made to the sexual heat of asses in connection with Judah’s prostituting herself to the nations.—Ezek. 23:20.

In one of his visions the prophet Isaiah saw “a war chariot of asses.” (Isa. 21:7) This would indicate that asses were also used in warfare, probably as pack animals, if not also to carry warriors into the actual fight. In this regard it is of interest that the Greek historian Herodotus (Book IV, sec. 243) tells of the use of asses by the Persian army.

According to the Law, the ass was an unclean animal. Hence, since all the firstborn belonged to Jehovah and the firstborn of an ass could not be sacrificed, it either had to be redeemed by substituting a sheep in its place or its neck was to be broken. (Ex. 13:13; 34:20) The latter stipulation ensured the carrying out of the Law, since an ass would be more valuable to an Israelite than a sheep. Although unclean, asses were not only eaten because of the severity of the famine in Samaria during King Ben-hadad’s siege of the city, but the most inedible part, the bony, thinly fleshed head of an ass, in effect, became a luxury food costing eighty silver pieces ($38.60, if the “silver pieces” were shekels).—2 Ki. 6:24, 25.

God’s law prescribed humane treatment for domestic animals, such as the ass. An ass lying down under its load was to be relieved thereof, and an ass and a bull were not to be yoked together. (Ex. 23:5; Deut. 22:10) Being inferior in size and strength and different in nature, the ass would have suffered as a result of such an unequal yoking.

The number of asses the Israelites had must have been very great, in view of the fact that in their campaign against the Midianites alone they took a total of 61,000 asses as spoils of war. (Num. 31:3, 32-34) The frequent mention of this creature in the Scriptures suggests that few households were without one. (Deut. 5:21; 22:4; 1 Sam. 12:3) This is also borne out by the fact that there was one of these animals for about every six persons (not including the slaves and singers) returning with Zerubbabel from Babylonian exile. (Ezra 2:1, 2, 64-67; Neh. 7:66-69) The recognition on the part of the ass of its place in relation to its master was employed as an example to rebuke unfaithful Israel, because of her failure to recognize Jehovah.—Isa. 1:3.

The ass, at death, was simply dragged unceremoniously outside the city and thrown on the refuse heap. Thus God’s prophet foretold the debasement of proud and faithless Jehoiakim, son of Josiah, king of Judah: “With the burial of a he-ass he will be buried, with a dragging about and a throwing away, out beyond the gates of Jerusalem.”—Jer. 22:19.

Both men and women, even prominent Israelites, rode asses. (Josh. 15:18; Judg. 5:10; 10:3, 4; 12:14; 1 Sam. 25:42) Solomon, the son of David, rode to his anointing to office on his father’s she-mule, a hybrid offspring of a male ass. (1 Ki. 1:33-40) It was therefore most appropriate that Jesus, the one greater than Solomon, fulfilled the prophecy of Zechariah 9:9 by riding, not a horse, but an ass’s colt “on which none of mankind ever sat.”—Luke 19:30, 35.

Some consider the Gospel accounts to be at variance with respect to the animal Jesus rode on his triumphal entry into Jerusalem. Mark (11:7), Luke (19:35) and John (12:14, 15) indicate that Jesus rode upon a colt or a young ass, but they make no mention of an older ass being present. Yet Matthew (21:7) writes that the disciples “brought the ass and its colt, and they put upon these their outer garments, and he seated himself upon them.” Jesus obviously did not seat himself on the two animals, but upon the garments that were laid upon the colt. Evidently, since he did not ride the ass, but, rather, its colt, Mark, Luke and John do not mention the presence of the parent ass in their accounts.

WILD ASS

The wild ass is distinguished from the domestic ass, not by its appearance, but by its wild and intractable disposition. This harmonizes completely with the Bible’s description of an animal with ‘loosened bands,’ as it were.—Job 39:5.

The home of the wild ass is the desert plain and the salt country, far away from the turmoil of a town. It instinctively avoids places inhabited by man, so “the noises of a stalker it does not hear.” Not that the wild ass cannot hear well; it is exceedingly wary because of its keen senses of hearing, sight and smell. Should a man try to stalk this creature, it would dart off with utmost rapidity. Restlessly wild asses migrate in search of greenery, even exploring mountain areas for pasturage. They feed on every sort of green plant, gnawing even down into the roots. Salt also constitutes a part of their diet. (Job 39:5-8) The preference of the wild ass for free and unrestricted life far from human habitation adds significance to the fact that Nebuchadnezzar’s dwelling was with these creatures during his seven years of insanity.—Dan. 5:21; see ZEBRA.

ASSEMBLY

As the Universal Sovereign, Jehovah God has the right to decree that his servants should assemble and to specify the time and place of assembly. In these ways he acts for their benefit. Assemblies of God’s people of ancient times varied as to purpose. Yet they surely contributed to unity, for all in attendance had the opportunity to hear the same things at the same time. Such gatherings resulted in many spiritual benefits and were often occasions of great joy.

HEBREW AND GREEK TERMS

Several Hebrew and Greek words are employed in the Bible to denote a gathering. One that is common in the Hebrew text is ʽe· dhahʹ. It is from a root meaning “to appoint,” thus designating a group assembled by appointment. ʽE·dhahʹ is often applied to the community of Israel and is used in the expressions “the assembly” (Lev. 8:4, 5; Judg. 21:10), “all the assembly” (Lev. 8:3; Judg. 21:13), “assembly of Israel” (Ex. 12:3; Num. 32:4; 1 Ki. 8:5), “assembly of the sons of Israel” (Ex. 16:9, 10), “assembly of Jehovah” (Num. 31:16) and “Jehovah’s assembly.”—Num. 27:17.

The Hebrew word moh·ʽedhʹ is from the same root as ʽe·dhahʹ and means “appointed time” or “appointed place.” It is used 223 times in the Hebrew Scriptures, as in the expression “the tent of meeting.” (Ex. 27:21) Moh·ʽedhʹ is employed in connection with festivals. (Lev. 23:2, 4, 37, 44) It appears at Isaiah 33:20, where Zion is called “the town of our festal occasions.”

A different Hebrew term (miq·raʼʹ) occurs at Isaiah 4:5, which mentions Mount Zion’s “convention place.” Frequent is the use of this word in the expression “holy convention” (Ex. 12:16; Lev. 23:2, 3); during such a “holy convention” no work of a secular sort was to be done.

Another Hebrew word used to designate gatherings is qa·halʹ, from a root meaning “assemble together.” It is often used to represent a congregation as an organized body. Sometimes qa·halʹ (congregation) seems to be used interchangeably with ʽe·dhahʹ (assembly). (Num. 20:8, 10) Forms of both words appear in the expression “congregation [q^ehalʹ] of the assembly [ʽadhathʹ].” (Ex. 12:6) At Leviticus 4:13 a distinction between ʽe·dhahʹ, as the entire community, and qa·halʹ, as a select judicial body of older men, may be intended, but this is uncertain.

Intimate gatherings of various kinds are designated by the Hebrew word sohdh, meaning “intimate, friendly conversation.” It is rendered “intimate group” at Psalm 89:7, which states: “God is to be held in awe among the intimate group of holy ones; he is grand and fear-inspiring over all who are round about him.”

The Greek word ek·kle·siʹa (from ek, “out of,” and kleʹsis, “a calling”) is usually used in the Septuagint to translate the Hebrew word qa·halʹ (congregation) and is sometimes employed for ʽe·dhahʹ (assembly), though for the latter the Greek word sy·na·go·geʹ (meaning “a bringing together,” from syn, “together,” and aʹgo, “to bring”) is also used. In the Christian Greek Scriptures, ek·kle·siʹa is generally rendered “congregation.” At Acts 7:38 it is used with reference to the congregation of Israel. The Greek word sy·na·go·geʹ appears at Acts 13:43 (“synagogue assembly”) and at James 2:2 (“public assembly”). Another Greek word, pa·neʹgy·ris (from pan, “all,” and a·go·raʹ, designating any kind of assembly) is rendered “general assembly” at Hebrews 12:23.—NW, AV, AS.

The Scriptures have much to say about spiritually upbuilding assemblies, though they also mention assemblies of wicked or unrighteous character. Partisans of rebellious Korah are called “his entire assembly.” (Num. 16:5) In prayer to Jehovah, David said “the very assembly of tyrannical ones have looked for my soul.” (Ps. 86:14) Also, when the silversmith Demetrius fomented opposition to Paul in Ephesus and a crowd gathered, “some were crying out one thing and others another; for the assembly was in confusion, and the majority of them did not know the reason why they had come together.”—Acts 19:24-29, 32.

Having considered Scriptural terms relating to gatherings, we can beneficially give closer examination to Biblically reported assemblies. It will be noted that order prevailed during gatherings of Jehovah’s people, such assemblies were well supported, they were occasions of spiritual benefit and were often times of great rejoicing.

In accord with the divine will, Moses and Aaron assembled all the older men of Israel in Egypt. The words of Jehovah were related, signs were performed and the people believed. (Ex. 4:27-31) Thereafter, as God ordered, the Israelites assembled at the base of Mount Sinai (Horeb), experienced a thrilling spectacle and witnessed the giving of the Law.—Ex. 19:10-19; Deut. 4:9, 10.

While the Israelites were in the wilderness, Jehovah instructed Moses to make two silver trumpets, to be blown for convening the assembly and to break up the camp. If both were sounded, the whole assembly would keep their appointment with Moses; if only one was blown, the chieftains alone would thus be summoned. In the wilderness, the specified place of assembly was “the entrance of the tent of meeting.” (Num. 10:1-4; Ex. 29:42) Later, it was Jehovah’s will that the Israelites assemble regularly at the temple in Jerusalem, gathering there for the three major annual festivals.—Ex. 34:23, 24; 2 Chron. 6:4-6.

REPRESENTATIVE ASSEMBLIES

At times, the people of Israel were represented in gatherings by “chieftains of the assembly” (Ex. 16:22; Num. 4:34; 31:13; 32:2; Josh. 9:15, 18; 22:30), or “older men.” (Ex. 12:21; 17:5; 24:1) When judicial matters required attention, a number of persons might assemble at the city gate. However, whether gathered there or elsewhere, they would not all vote on the case under consideration in a democratic fashion. Instead, theocratically, respected older men would weigh matters in the light of God’s law and then announce their decision. (Deut. 16:18; 17:8-13) Similarly, the early Christian congregation was represented in such matters by those placed in positions of responsibility by the holy spirit. (Acts 20:28) In Israel, if the wrongdoing required the death sentence, the whole assembly might execute it.—Lev. 24:14; Num. 15:32-36; Deut. 21:18-21.

GENERAL ASSEMBLIES

Occasions of general assembly in Israel included religious festivals and solemn assemblies (2 Chron. 34:29, 30; Joel 2:15), or events of great national significance, runners sometimes summoning the populace. (1 Sam. 10:17-19; 2 Chron. 30:6, 13) The weekly sabbath, a day of “complete rest, a holy convention” (Lev. 23:3), was a time to consider God’s Word, as in the later synagogues where ‘Moses was read aloud on every sabbath.’ (Acts 15:21) There was also the new moon observance (Num. 28:11-15; Ezek. 46:1), the festival of trumpets (Num. 29:1-6), the annual atonement day (Lev. chap. 16), the passover (commemorating Israel’s deliverance from Egypt; Ex 12:14), and, later, the festival of Purim (commemorating the Jews’ deliverance from threatened annihilation in the Persian Empire; Esther 9:20-24) and the festival of Dedication (in remembrance of the