ADORA

in an inward relation and as Divine right, with which, however, the objective and real state does not yet corre-spond' (Meyer on Ro 8»). With St. Paul's view of adoption now and adoption hereafter compare 1 Jn S^-In Eph 15 adoption seems to mean that conforming to the character of Christ which begins here and is to be perfected in the future.

That the word ' adoption ' does not represent believers as children of God by nature, is undeniable. But it would be a mistake to press the term as giving a complete account of St. Paul's views of the relations of God to man. Roman law afforded St. Paul illustrations rather than theories. It is not clear whether in Ro 8" he conceives the spirit of sonship which cries 'Abba, Father,' to be received in baptism or at conversion, or on the other hand to be the natural cry of the human heart. But in any case, he has found the love of God in Christ, and the change in his life is such that the complete change produced in a man's condition by adoption is only a pale reflex of the Apostle's experience. See, further. Inheritance. H. G. Wood.

ADORA (1 Mac IS^").— The same as Adoraim. ADORAIM (2 Ch H').— A city of Judah fortified by' Rehoboam on the S.W. of his mountain kingdom; now Dura, a small village at the edge of the mountains W. ot Hebron. ADORAM. — See Adoniram.

ADORATION.— The word is not found in AV or RV, and even for the verb RV substitutes 'worship' in Bel *; but both the idea and its expression in act are frequent.

Amongst the Hebrews the postures and gestures expressive of adoration underwent slight change in the course of time. Kissing the statue of a god (1 K 19", Hos 13'; cf. Job 31") was an early Arab custom, and became a technical meaning of adoratio amongst the Romans; but in this usage the sense is identical with that of worship. Adoration proper was expressed by prostration to the ground, or even by lying prone with the face touching the ground (Gn 17', Jos S", Job 1™, Ps 95= 99', Dn 3*). As elsewhere, this posture was not at first confined to intercourse with God. As an act of special courtesy it was adopted towards kings (2 S 14«), towards strangers of mysterious quality (Gn 18'), as an expression of close and respectful attach-ment (1 S 20"), or with the design to conciliate (Gn 33', 1 S 252', Est 8', Mt 1828), or to honour (2 K 4"). 'Sat before the Lord' (2 S 7'') may refer to a special and solemn mode of sitting, as in 1 K 18"; the Arabs are said to have sat during a part of their worship in such a way that the head could easily be bent forward and made to touch the ground.

Outside the Christian sphere, prostration continued in the East to be a mark of submission and homage, rendered to such men as were for any reason or even by convention invested in thought with Divine qualities or powers. The NT, by example and less frequently by precept, confines this fullest mode of worship to God, and protests against its use towards men. Jairus' act (Mk 5^, Lk 8'") was prompted by intense yearning, a father's self-abandonment in the sore sickness of his child, and must not be taken as implying a full recogni-tion of Christ's Divinity. Like Mary's posture at Bethany (Jn 11''), it was a preparation for the attitude of the disciples after their visit to the empty tomb (Mt 28'). Whatever Cornelius intended (Ac 10»'), Peter found an opportunity to lay down the rule that no man under any circumstances is an appropriate object of adoration; and John repeats that rule twice not far from the end of Scripture (Rev 19i» 228'-). The attempt to alienate from God His peculiar honours is a work of Satan (Mt 4«); and adoration naturally follows a conviction of the presence of God (1 Co 1425).

R. W. Moss. ADRAIKQIELECH. — 1. Adrammelech and Anamme-

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ADUMMIM

lech (wh. see), the gods of Sepharvaim to whom the colonists, brought to Samaria from Sepharvaim, burnt their children in the fire (2 K 17")- There is no good explanation of the name: it was once supposed to be for Adar-malik, 'Adar the prince.' But Adar is not known to be a Babylonian god, and compound Divine names are practically unknown, nor were human sacri-fices offered to Babylonian gods.

2. Adrammelech and Sharezer (wh. see) are given in 2 K 19" as the sons of Sennacherib who murdered their father. [The Kethibh of Kings omits 'his sons']. The Babylonian Chronicle says: 'On the 20th of Tebet, Sennacherib, king of Assyria, was killed by his son in an insurrection'; and all other native sources agree in ascribing the murder to one son, but do not name him. Adrammelech is impossible as an Assyrian personal name, and probably arises here from some corruption of the text. The sons of Sennacherib known to us are Ashur-nadin-shum, king of Babylon, B.C. 700-694; Esarhaddon, who succeeded his father, B.C. 681; Ardi-Belit, Crown Prince, B.C. 694; Ashur-shum-ushabshi, for whom Sennacherib built a palace in Tarbisi ; Ashur-ilu-muballitsu, for whom Sennacherib built a palace in Asshur ; and Shar-etir- Ashur. Possibly Ardi-Belit is intended. C. H. W. Johns.

ADRAMYTTIUM.— Atownof Mysia (in the Roman province of Asia) on the Adramyttene Gulf, originally a native State, and only later Hellenlzed by the Delians, who had been driven away from home by the Athenians (422 B.C.). In Roman times it was a place of consider-able importance both politically and intellectually. It possessed a harbour, and a ship belonging to the place carried St. Paul from Caesarea by Sidon and Cyprus to Myra (Ac 27'-^). A. Souter.

ADRIA (more correctly Hadria). — The name was at first confined to the northern part ot what we call the Adriatic Sea, or to a stretch of land near that, and was derived from a once important Etruscan city. Atria, situated at the mouth of the Po. The rest of what we call the Adriatic Sea appears to have been at that time included in the term Ionian Sea or Ionian Gulf. It was only later, with the growth of the Syracusan colonies on the coasts of Italy and Illyria, that the name 'Hadria' came to include the whole Adriatic, and even then, at first, it was the practice to call the southernmost part the Ionian Sea. This reduction of the Ionian Sea to a part of Hadria led, when the name ' Ionian Sea ' was transferred to the Sicilian Sea in the W. of Greece, to a misuse of the term ' Hadria.' It was extended to include the Tarentine Gulf, the Sicilian Sea, the Corinthian Gulf, and even the waters between Crete and Malta, as in Ac 27''. A. Soutek.

ADRIEL.— Son of Barzillai, the Meholathite. He married Merab, the eldest daughter of Saul, who should have been given to David as the slayer of Goliath (1 S 18", 2 S 218 [in the latter 'Michal' is a mistake for 'Merab']).

ADUEL.— An ancestor of Tobit, To 1'; a variant form of Adiel, 1 Ch i^.

ADULLAM.— A city in the Shephelah, assigned to Judah; named between Jarrauth and Socoh (Jos 15»5 etc.). It is probably the modern 'Id el-Ma' , about 8 miles N.W. of Beit Jibrln. Rehoboam fortified it (2 Ch 11'), and the children of Judah returned to it after the captivity (Neh ll'o). The Cave of Adullam, the refuge of David (1 S 22' etc.), must have been one of those m the adjoining valley. Adullamite (Gn 38' etc.) =an inhabitant of Adullam. w. Ewinq

ADULTERY.— See Chimes, Marriage.

ADTHSDHIM. The Ascent of (Jos 15' 18") is the steep pass in which the road ascends from Jericho to Jerusalem. Its modern name, Tal'al ed-Dumm 'the ascent of blood' or 'red,' is most probably due to the red mart which is so distinctive a feature of the pass