possessed by the “daughters of Zion.” (Isa. 3:20) While these ornaments are not described in the Scriptures, the Hebrew word used to designate them (l^ehha·shimʹ) is from a root meaning “to whisper, to pronounce an incantation.” Whether they were worn as earrings or on a necklace is not known.—See CHARM.

While faithful Hebrews did not use amulets, surrounding nations did, and amulets of various kinds have been discovered in Palestine. Most of these are of Egyptian type, some being statuettes of Egyptian deities such as Osiris and Isis, emblems such as the Eye of Horus, the ankh (Egyptian symbol of life) or animals such as cats. However, small models of human arms and legs have also been discovered, and these may have been used with the thought of obtaining cures. Some of such amulets were found at Megiddo.

Egyptian amulets were often made in the form of creatures associated with various false deities; they consisted of miniature bulls, crocodiles, dogs, falcons, jackals, hippopotamuses, and so forth. For instance, the goddess Bast was represented by the cat, the god Anubis by the jackal, and the emblem of Horus was the falcon’s head. When the scarab beetle became sacred in Egypt, Egyptian jewelers fashioned many of them out of semiprecious stones and other materials. Sometimes the cartouche of a pharaoh (a figure containing the characters of his name) appeared on the fiat side of such an ornament. Fashioned scarabs were frequently mounted in seal rings, some of these being swivel rings. Of the thirteen bracelets found on the mummy of Egyptian pharaoh Tutankhamen, eight are amulets, with the Eye of Horus on five and the scarab (denoting protection by Isis and Ra) on three of them. Scarab amulets inscribed with the name of a pharaoh or a god were thought to bring good luck or protection and were very common. The Egyptians wore certain amulets for protection against the “evil eye,” as did the Greeks and Romans. The most common amulet the Romans used for this purpose apparently was the phallus, hung around children’s necks to protect them.

In later periods of Jewish history, the mezuzah came to be viewed as a protective amulet. Superstitious Jews at times also hung amulets around the necks of sick persons, hoping for cures. Some of these consisted of pieces of parchment on which words or names (often the Tetragrammaton) thought to have magical power were written. Very common was the hexagonal cabalistic figure (a six-pointed star) called “the shield of David” and “the seal of Solomon.”

Jesus Christ said that the scribes and Pharisees “broaden the scripture-containing cases that they wear as safeguards.” (Matt. 23:1, 2, 5) Christ thus referred to phylacteries worn on the forehead or the arm, not only for showy display to gain esteem among the people, but evidently as amulets that would ‘safeguard’ the wearer against evil influences and demons.—See SCRIPTURE-CONTAINING CASE.

The effectiveness of many amulets of ancient times was thought to depend upon their construction under particular astronomical conditions, and chief among their uses was that of supposedly averting bad luck. However, the Scriptures condemn astrology (see ASTROLOGERS) and do not approve of trusting in luck. (Isa. 65:11) While the Bible does not specifically say that the “earrings” Jacob disposed of along with the “foreign gods” under the big tree close by Shechem were amulets taken from the Shechemites, as some have suggested, that is possible. At any rate, they were put away and the incident certainly indicates they were undesirable. (Gen. 35:4) Nor do the injunctions of Proverbs (3:3; 6:21; 7:3) or the words of Exodus 13:9, 16 recommend the use of phylacteries or amulets containing inscriptions, as is obvious from the very wording of these texts. The Scriptures condemn the placing of trust in amulets and charms, the casting of spells and all occult practices.—Deut. 18:9-13; Isa. 3:1-3; 47:8-15.

AMUSEMENTS

As expressed by the writer of Ecclesiastes: “For everything there is an appointed time, . . . a time to weep and a time to laugh; a time to wail and a time to skip about.” (Eccl. 3:1, 4) The word “laugh” here translates the Hebrew word sa·hhaqʹ. Though the basic meaning is “laugh” or “laughter,” sa·hhaqʹ and the related words s^ehhoqʹ and tsa·hhaqʹ are also translated by expressions such as “celebrate,” “play,” “make sport,” ‘offer amusement,’ and “have a good time.” (2 Sam. 6:21; Job 41:5; Judg 16:25; Ex. 32:6; Gen. 26:8) A form of the verb sa·hhaqʹ is used at Proverbs 8:30, 31 with regard to the “master worker [wisdom]” as “being glad [m^esa·hheʹqeth]” before Jehovah following the earth’s creation, as well as to describe the “play” of the animal creation in the sea and in the fields.—Ps. 104:26; Job 40:20.

MANNERS AND OCCASIONS OF EXPRESSING JOY AND PLEASURE

The amusements and diversion of the Israelites are not prominently portrayed in the Bible record. Nevertheless, it shows them to be viewed as both proper and desirable when in harmony with the religious principles of the nation. The principal forms of recreation were the playing of musical instruments, singing, dancing, conversation, as well as some games. The propounding of riddles and difficult questions was much esteemed.—Judg. 14:12.

Singing, dancing and the use of tambourines broke forth in praise of Jehovah right after Israel’s deliverance at the Red Sea. (Ex. 15:20, 21) Later, when Aaron proclaimed a “festival to Jehovah” after having made the golden calf, the people ate and drank and then “got up to have a good time [tsa·hheqʹ].” Their dancing and singing in this case, however, were coupled with false worship, causing disgrace.—Ex 32:5, 6, 18, 19, 25.

The three annual festivals provided occasion for enjoyment along with the observance of the requirements of worship set forth in the Law. “Circle dances” are mentioned with regard to the yearly festival held in Shiloh. (Judg. 21:21) Other occasions were the victory celebrations (Judg. 11:34; 1 Sam. 18:6, 7), and the coronation of a king. (1 Ki 1:40) While dancing was engaged in more particularly by women, men also danced on occasions, as did David when bringing the Ark up to Jerusalem. (2 Sam. 6:5, 14, 21; 1 Chron. 13:8; 15:29) The vintage time and also sheepshearing time were occasions of joy and feasting. (Jer. 25:30; 2 Sam. 13:23-28) Marriages, too, were times for enjoyment, and Jesus contributed toward such at a marriage held in Cana. (Jer. 7:34; 16:9; John 2:1-10) At Luke 15:25 a music concert and dancing are mentioned as part of the festivities celebrating the return of the prodigal son.

In Egypt slaves were taught music and dancing to entertain the family and their guests. The Greeks also employed professional women dancers and musicians to entertain guests. There was dancing for entertainment on Herod’s birthday when he was asked for the head of John the Baptist. (Matt. 14:6-8) Dancing was popular among the Greeks as an amusement even though Greek dancing was originally associated with religious worship.

PROPER BALANCE IN AMUSEMENT

Warnings against improper forms of amusement and the need for keeping entertainment in its place are set forth in certain texts. Proverbs describes the stupid one to whom the carrying on of loose conduct is like “sport [s^ehhohqʹ],” and the man who tricks his fellow and says, “Was I not having fun [m^esa·hheqʹ]?” (Prov. 10:23; 26:19) Showing amusement’s relative worth to be small, Proverbs 14:13 says: “Even in laughter [s^ehhoqʹ] the heart may be in pain; and grief is what rejoicing ends up in.” (Compare Ecclesiastes 2:2; 7:2, 3, 6.) The merry Philistines called out blind Samson to offer them amusement [sa·hhaqʹ], only to have him bring the house down upon them.—Judg. 16:25-30.

Jeremiah, aware of the seriousness of the times and undergoing persecution for his preaching, states that he did not sit down with “those playing jokes [m^esa·hhaqimʹ]” and exulting. (Jer. 15:17) Though he foretold doom for Jerusalem, he also prophesied of the time when her inhabitants would again go forth with rejoicing in the dance of those laughing, decked with tambourines. (Jer. 30:19; 31:4) Zechariah similarly foretold the day when the public squares of restored Jerusalem would be filled with children playing.—Zech. 8:5; see DANCING; GAMES; THEATER.

AMZI

(Amʹzi) [my strength].

1. A Levite of the familly of Merari and an ancestor of Ethan, who was one of the singers appointed by David at Jehovah’s house.—1 Chron. 6:31, 46.

2. A priest, son of Zechariah, and an ancestor of Adaiah, who is listed as residing in Jerusalem and doing service at the temple in the time of Nehemiah.—Neh. 11:12.

ANAB

(Aʹnab) [grapes].

A town in the S part of the hill country of Judah from which the giant Anakim were expelled by Joshua. (Josh. 11:21; 15:48, 50) The site is identified with the modern village of ‘‏Anab or the nearby ruins of Khirbet ʽAnab. It lies on the Wadi el-Khalil about fifteen miles (24 kilometers) SW of Hebron or about halfway between Hebron and Beersheba.

The original name of the city may have been Kiriath-anab, since Egyptian texts apparently mention it as Qrtʽnb.

ANAH

(Aʹnah) [answer].

A son of Zibeon and the father of Esau’s wife Oholibamah. (Gen. 36:2, 14, 18, 20, 24, 25; 1 Chron. 1:34, 40, 41) At Genesis 36:2 the Hebrew text reads “Oholibamah the daughter of Anah the daughter of Zibeon.” The Syriac Peshitta, the Samaritan Pentateuch and the Greek Septuagint versions here all read “son of Zibeon,” in agreement with verse 24, which shows Anah to be Zibeon’s son. Some modern translations follow this rendering and say ‘son of Zibeon’ in both verse 2 and verse 14. (RS, AT, JB) However, the Hebrew word for “daughter” here also allows for the broader meaning of granddaughter and may thus apply to Oholibamah rather than to Anah. Hence the New World Translation at verse 2 reads: “Oholibamah the daughter of Anah, the granddaughter of Zibeon the Hivite.”

Some believe the name Anah applies to two persons, inasmuch as Anah is spoken of as a “Hivite” in verse 2 while the Anah of verses 20 and 29 is called a “Horite.” However, there is evidence to show that the term “Horite” can mean simply a “cave dweller” (see The Anchor Bible [1964], Genesis, page 283) and may thus be used to describe the cave-dwelling habits of the Seirites rather than being used in a genealogical sense. The word “sons” in verse 20 thus appears to have the more general meaning of descendants. As the Cyclopœdia of M’Clintock and Strong (Vol. I, p. 212) states: “The intention of the genealogy plainly is not so much to give the lineal descent of the Seirites as to enumerate those descendants who, being heads of tribes, came into connection with the Edomites. It would thus appear that Anah, from whom Esau’s wife sprang, was the head of a tribe independent of his father, and ranking on an equality with that tribe.”

ANAHARATH

(A·na·haʹrath) [narrow way, pass].

A city of the tribe of Issachar. (Josh. 19:18, 19) It has been identified with en-Naʽurah, about five and a half miles (8.8 kilometers) NE of Jezreel, in the eastern part of the Plain of Esdraelon. Anaharath is also mentioned in the ancient records of places captured by Thutmose III, as well as Amenhotep II on his second campaign. It apparently lay near the “Via Maris” in the important section leading back to the sea of Chinnereth.

ANAIAH

(A·naiʹah) [Jehovah has answered].

1. One of the men who stood at Ezra’s right hand when he read the law to the people, on the first day of the seventh month. Probably a priest or prince.—Neh. 8:4.

2. One of the headmen of the people whose descendant, if not himself, attested to the confession contract of Nehemiah.—Neh. 10:1, 22.

ANAK

(Aʹnak) [long-necked].

The name applied to the progenitor of a tribe of unusually tall men and probably to the tribe itself, since at Numbers 13:22 and 28 the article is used with the name in Hebrew. While it seems to be the personal name of the son of “Arba . . . the father of Anak” (Josh. 15:13), it may be, instead, a descriptive name that first applied to Arba himself (as the original “longneck”) and thereafter to his progeny. (Compare Joshua 15:14 with 14:15, where Arba is called “the great man among the Anakim.”)—See ANAKIM.

ANAKIM

(Anʹa·kim).

A race of people of extraordinary size who inhabited the mountainous regions of Canaan, as well as some coastal areas, particularly in the S thereof. Three prominent men of the Anakim, Ahiman, Sheshai and Talmai, resided at Hebron. (Num. 13:22) It was here that the twelve Hebrew spies first saw the Anakim, and ten of the spies subsequently gave a frightening report of the experience, alleging that these men were descendants of the pre-Flood Nephilim and that, by comparison with them, the Hebrews were like “grasshoppers.” (Num. 13:28-33; Deut. 1:28) Their great stature caused them to be used as a standard of comparison in describing even the giantlike men of the Emim and the Rephaim. Their strength apparently produced the proverbial saying: “Who can make a firm stand before the sons of Anak?”—Deut. 2:10, 11, 20, 21; 9:1-3.

In Joshua’s rapid sweep through Canaan he gained victories over the Anakim in the mountainous regions, destroying their cities, but others remained in the Philistine cities of Gaza, Ashdod and Gath. Whether the Anakim were related to the Philistines, as some suggest, or were only associated with them, is not stated in the record. (Josh. 11:21, 22) Later, Caleb requested the city of Hebron (or Kiriath-arba) and its territory, as promised him by God. (Josh. 14:12-15; Num. 14:24) It appears that the Anakim had reestablished themselves in this area, perhaps while Joshua and his army were continuing their conquest in the northern parts of Canaan, and hence Caleb was now obliged to reconquer the territory.—Judg. 1:10, 20.

Egyptian Execration Texts (from pottery on which the names of enemies of the pharaoh were written and which was then broken as a curse) make reference to a tribe of Anak in Palestine.

ANAMIM

(Anʹa·mim).

Hamitic descendants of Mizraim. Since Mizraim became synonymous with Egypt, it is probable that the Anamim settled there or in that area. (Gen. 10:13; 1 Chron. 1:11) A cuneiform text considered as of the time of Sargon II of Assyria (latter part of the eighth century B.C.E.) apparently refers to them under the name Anami.

ANAMMELECH

(A·namʹme·lech).

A deity of the Sepharvites that proved unable to deliver them from the Assyrian aggressors. (2 Ki. 18:34) The worship of Anammelech included the revolting practice of child sacrifice.—2 Ki. 17:31.

It has been suggested that the name “Anammelech” may be understood to mean “Anu-melekh,” that is, the Babylonian sky-god Anu worshiped in the manner of the Ammonite god Melekh (Molech).—Compare 1 Kings 11:7; 2 Kings 23:10; Jeremiah 7:31.

ANAN

(Aʹnan) [cloud].

One of the heads of the people of Israel, whose representative, if not himself, together with Nehemiah and others, sealed the