year of Asa (940)—1 Ki. 16:21-23, 29; see CHRONOLOGY, p. 340.

“Mightiness” is attributed to King Omri. (1 Ki. 16:27) According to lines four through eight of the Moabite Stone, Omri brought Moab into subjection, which domination Ahab continued. (2 Ki. 3:4) Midway in his reign, Omri wisely moved his capital away from Tirzah, which he had found so easy to capture. He purchased the mountain owned by Shemer, well suited for fortifying, and built there a new city, Samaria, which was able to withstand long sieges. (1 Ki. 16:23, 24) Cuneiform inscriptions likewise call him its founder, and it was also his burial place. (1 Ki. 16:28) In the course of his reign Omri met with various setbacks, such as having to surrender some cities to the king of Syria (1 Ki. 20:34), and paying tribute to Assyria, he being the first Israelite king to do so.

Religiously, Omri continued the downward trend of the northern kingdom; he continued Jeroboam’s idolatry; in fact, he “kept doing what was bad in the eyes of Jehovah and came to do worse than all who were prior to him.” (1 Ki. 16:25, 26) Some two hundred years later, through Micah Jehovah condemned Israel for following “the statutes of Omri.”—Mic. 6:16.

4. A Judahite whose descendant lived in Jerusalem following the Babylonian exile.—1 Chron. 9:3, 4.

ON

The name of a person and a place.

1. A son of Peleth and a principal man of the tribe of Reuben. (Num. 16:1) He was among those raising a protest against Moses and Aaron, but his name does not appear among the rebels in their later speeches to Moses nor when they were punished by Jehovah with destruction. (Vss. 2, 3, 12-14, 23-35) This may be due to his playing a very subordinate part in the rebellion or it may even indicate that he withdrew from it following Moses’ initial rebuking of the conspirators.

2. An ancient and renowned city in Egypt, located about ten miles (c. 16 kilometers) NE of Cairo, on the E bank of the Nile and near the point where the river’s waters divide to begin the formation of the Delta region. In Egyptian records the city’s name was written as iwnw, while Assyro-Babylonian records mention it as Anu or Unu. The Egyptian name is thought to mean “city of the pillar,” perhaps referring to the obelisks (tall, tapering columns topped by a pyramid-shaped point) for which the city was famous; or the name may relate to the sacred stone (called the benben) connected with the worship of the sun-god Ra (or Re). The Greeks called the city Heliopolis, meaning “City of the Sun,” due to its being the chief center of Egyptian sun worship.

On first appears in the Bible records as the city of Potiphera, priest of On, whose daughter Asenath was given to Joseph as his wife. (Gen. 41:45, 50) The name Potiphera itself includes the name of Ra the sun-god. This incident indicates that the popular idea that the so-called “Hyksos rulers” had ravaged and desecrated the Egyptian temples about this time has little to support it.

In course of time the priesthood of On became very wealthy, rivaling the priesthood of Memphis in this respect and being surpassed only by the priesthood of Thebes (Biblical No-amon). Connected with its temple to the sun, a school was operated for training priests and for the teaching of medicine. Greek philosophers and scholars were drawn there to learn the priestly theology and On became celebrated as a center of Egyptian wisdom.

The prophet Jeremiah was inspired to foretell that King Nebuchadnezzar would overrun Egypt and “break to pieces the pillars of Beth-shemesh, which is in the land of Egypt.” (Jer. 43:10-13) Beth-shemesh corresponds somewhat to the Greek name Heliopolis and means “House of the Sun.” Hence the reference here is likely to the city of On, and the “pillars” that were to be broken may well refer to the many obelisks around the temple of the sun.

Ezekiel’s prophecy contains a similar warning. (Ezek. 30:10, 17) Here the Hebrew vowel pointing of the name varies from that of Genesis so that the name literally is “Aven” (Heb., ʼaʹwen). Some scholars suggest that this was done as a play on words, since Aven means “wickedness; idolatry” and On was a center of idolatry.

This may also be the case at Isaiah 19:18, where the Masoretic text refers to one of the “five cities in the land of Egypt speaking the language of Canaan and swearing to Jehovah” as “The City of Tearing Down [Heb., ʽIr ha-Heʹres].” The Dead Sea Scroll of Isaiah has ʽIr ha-hheʹres, meaning “City of the Sun” and thus pointing to On (Heliopolis). Here again there may be an intentional play on words, Heʹres (tearing down) being substituted for Hheʹres (another Hebrew word for “sun,” less common than sheʹmesh) in view of Jehovah’s intention to destroy the idolatrous city of On. The paraphrase of this portion of the verse found in the Aramaic Targums reads: “(City of) the House of the Sun, that is to be destroyed.”

Besides the foretold destructive invasion by Nebuchadnezzar, On (Heliopolis) evidently suffered a further blow when Cambyses II conquered Egypt (according to Strabo, Greek geographer who lived near the start of the Common Era). By Strabo’s time Heliopolis had lost its position of importance and was partially deserted. Today, the village called Matariyah occupies the ancient site, and all that remains of the earlier splendor is a single obelisk of red granite dating from the reign of Sesostris I. Other obelisks from Heliopolis are now to be found in New York, London and Rome.

ONAM

(Oʹnam) [vigorous].

1. Last of the five listed sons of Horite sheik Shobal, and grandson of the Horites’ forefather Seir.—Gen. 36:20, 21, 23; 1 Chron. 1:40.

2. A son of Jerahmeel and a link in the Jerahmeelite genealogy in the tribe of Judah; his mother’s name was Atarah.—1 Chron. 2:26, 28.

ONAN

(Oʹnan) [vigorous].

A son of Judah, his second by the Canaanite daughter of Shua. (Gen. 38:2-4; 1 Chron. 2:3) After Onan’s childless older brother Er was put to death by Jehovah for wrongdoing, Onan was told by Judah to perform brother-in-law marriage with Er’s wife Tamar. If a son was produced, he would not be the founder of Onan’s family, and the firstborn’s inheritance would belong to him as an heir to Er; whereas if no heir came, Onan would get the inheritance for himself. When Onan had relations with Tamar, he “wasted his semen on the ground” rather than giving it to her. This was not an act of masturbation on the part of Onan, for the account says “when he did have relations with his brother’s wife” he spilled his semen. Apparently it was a case of “coitus interruptus,” in which Onan purposely prevented ejaculation of his semen into Tamar’s genital tract. For his disobedience to his father, his covetousness and his sin against the divine arrangement of marriage, not for self-abuse, Onan, himself also childless, was put to death by Jehovah.—Gen. 38:6-10; 46:12; Num. 26:19.

ONESIMUS

(O·nesʹi·mus) [profitable, useful].

A runaway slave whom Paul helped to become a Christian. Onesimus had been a servant of Philemon, a Colossian Christian, but had run away from Colossae to Rome. He may even have first robbed his master in order to make the journey. (Col. 4:9; Philem. 18) It is quite possible that he had met or at least heard of Paul through Philemon; for, though no visit of Paul to Colossae on the missionary tours is specifically mentioned, Paul did travel through the general area and was acquainted with Philemon. (Acts 18:22, 23; Philem. 5, 19, 22) At any rate, in some unstated way, Onesimus became associated with Paul in Rome and he soon became a Christian. (Philem. 10) In great contrast with his former uselessness to Philemon as a slave, he now became most useful to Paul as a minister, a “faithful and beloved brother” whom Paul calls “my own tender affections.”—Col. 4:9; Philem. 11, 12.

Nonetheless, Onesimus was still a runaway slave and the social order of the day obliged Paul to send him back to his owner, though with reluctance in view of how good a companion he had become. The apostle, however, had no way of forcing Onesimus to make the return, so it depended on and resulted from Onesimus’ own willingness to go. In dispatching Onesimus, Paul arranged for Tychicus to accompany him and for the two to carry a letter and a report to Colossae. (Col. 4:7-9) Additionally, Paul gave Onesimus his letter to Philemon, even though it was late enough in his imprisonment that Paul was expecting release and looking forward to visiting Philemon personally. (Philem. 22) This latter letter might be termed one of reintroduction and recommendation for Onesimus, in which Paul assured Philemon of the good Christian ministry and new personality of Onesimus, and in which he pleaded that the reunion be more that of two Christians rather than that of a slave and his master. Paul asked that any outstanding debt that Onesimus owed Philemon be charged to the apostle’s account. (Philem. 12-22) Incidentally, in the letter to the Colossians that Onesimus and Tychicus were carrying, Paul dealt with the Christian principles governing the relationship of slave and master.—Col. 3:22-4:1.

ONESIPHORUS

(On·e·siphʹo·rus) [profit bringer].

A Christian referred to in Paul’s second letter to Timothy. (2 Tim. 4:19) In contrast with others in the district of Asia who turned away from Paul, Onesiphorus remained a loyal supporter and, when in Rome, diligently hunted to find Paul in spite of the risk to himself. He was not ashamed of Paul’s prison bonds, but rendered the apostle good service, as he had done in Ephesus. Paul greatly appreciated this loyalty and prayed that Onesiphorus and his household would receive of Jehovah’s mercy.—2 Tim. 1:15-18.

The fact that Paul sent greetings to the household of Onesiphorus rather than to Onesiphorus himself (2 Tim. 4:19) does not necessarily indicate that he was no longer alive, though such might be true. He may simply have been away from his family at the time, or may even be included in the general greeting sent to his household of believers.

ONION

A strong-tasting bulbous biennial having slender tubelike leaves. The onion was one of the items of diet for which the mixed crowd and the Israelites yearned in the wilderness after being liberated from Egypt. (Num. 11:4, 5) In that land of Israel’s captivity onions were extensively cultivated. The Greek historian Herodotus (II, 125) even tells of an inscription that listed onions among the foods provided for the laborers on a certain Egyptian pyramid. In Egypt, onions, usually tied together in a bundle, were offered to the deities, although the priests were not permitted to eat them. The onions of Egypt have been described as being soft, and therefore more easily digestible than other varieties, as well as having a sweet taste rather than a sharp or acrid one.

ONLY-BEGOTTEN

[Gr., mo·no·ge·nesʹ].

The Greek word is defined by lexicographers (Thayer; Liddell and Scott) as meaning “single of its kind, only,” or “the only member of a kin or kind.” The term is used in describing the relation of both sons and daughters to their parents.

The Scriptures speak of the “only-begotten son” of a widow who lived in the city of Nain, of Jairus’ “only-begotten daughter,” and of a man’s “only-begotten” son whom Jesus cured of a demon. (Luke 7:11, 12; 8:41, 42; 9:38) The Septuagint uses the word when speaking of Jephthah’s daughter, concerning whom it is written: “Now she was absolutely the only child. Besides her he had neither son nor daughter.”—Judg. 11:34.

The apostle John repeatedly describes the Lord Jesus Christ as the only-begotten Son of God. (John 1:14; 3:16, 18; 1 John 4:9) This is not in reference to his human birth or to him as just the man Jesus. As the Loʹgos or Word, “this one was in the beginning with God,” even “before the world was.” (John 1:1, 2; 17:5, 24) At that time while in his prehuman state of existence he is described as the “only-begotten Son” whom his Father sent “into the world.”—1 John 4:9.

He is described as having “a glory such as belongs to an only-begotten son from a father,” the one residing “in the bosom position with the Father.” (John 1:14, 18) It is hard to think of a closer, more confidential, or more loving and tender relationship between a father and his son than this.—See BOSOM POSITION.

The angels of heaven are sons of God even as Adam was a “son of God.” (Gen. 6:2; Job 1:6; 38:7; Luke 3:38) But the Loʹgos, later called Jesus, is “the only-begotten Son of God.” (John 3:18) He is the only one of his kind, the only one whom God himself created directly without the agency or cooperation of any creature. He is the only one whom God his Father used in bringing into existence all other creatures. He is the firstborn and chief one among all other angels (Col. 1:15, 16; Heb. 1:5, 6), which angels the Scriptures call “godlike ones” and “gods.” (Ps. 8:4, 5; 82:1, 6) Therefore, according to some of the oldest and best manuscripts, the Lord Jesus Christ is properly described as “the only-begotten god [Gr., mo·no·ge·nesʹ the·osʹ].”—John 1:18, NW, Ro, Sp.

Some few translations, in support of the trinitarian “God the Son” concept, would invert the phrase mo·no·ge·nesʹ the·osʹ and render it as “God only begotten.” But W. J. Hickie in his Greek-English Lexicon to the New Testament (p. 123) says it is hard to see why these translators render mo·no·ge·nesʹ hui·osʹ as “the only begotten Son,” but at the same time translate mo·no·ge·nesʹ the·osʹ as “God only begotten,” instead of “the only begotten God.”

Paul referred to Isaac as Abraham’s “only-begotten son” (Heb. 11:17), even though Abraham had fathered Ishmael by Hagar as well as several sons by Keturah. (Gen. 16:15; 25:1, 2; 1 Chron. 1:28, 32) God’s covenant, however, was established only through Isaac, Abraham’s only son by God’s promise, as well as the only son of Sarah. (Gen. 17:16-19) Furthermore, at the time Abraham offered up Isaac he was the only son in his father’s household. No sons had yet been born to Keturah, and Ishmael had been gone for some twenty years—no doubt was married and head of his own household.—Gen. 22:2.

So from several viewpoints in regard to the promise and the covenant, the things about which Paul was writing to the Hebrews, Isaac was Abraham’s only-begotten son. Hence, Paul parallels “the promises” and the “only-begotten son” with “‘your seed’ . . . through Isaac.” (Heb. 11:17, 18) Whether Josephus had a similar viewpoint or not, he too spoke of Isaac as Abraham’s “only begotten” son.—Antiquities of the Jews, Book I, chap. XIII, par. 1.

ONO

(Oʹno) [strong].

A city built either by Benjamite Elpaal or by his “son(s).” (1 Chron. 8:1, 12) After the Babylonian exile Ono was reoccupied by Benjamites. (Ezra 2:1, 33; Neh. 7:6, 37; 11:31, 35) Kefr ʽAna, about seven miles (11 kilometers) E-SE of Joppa, is thought to preserve the city’s ancient name. This location would place Ono just a few miles from the suggested sites of ancient Lod and Hadid. The “valley plain of Ono” (Neh. 6:2) possibly denotes the wide valley in which modern Kefr ‘Ana lies. This “valley plain” has also been associated with the “valley of the craftsmen [geh ha-hhara·shimʹ].”