Difference between revisions of "House"

<p> In this article the references in the NT to the structure and appointments of a house will be collected together, and a description of a house in apostolic times will be given, with illustrations from the present writer’s observations in his Eastern travels. For ‘house’ in the sense of those who inhabit the building, and of descendants, see Family. </p> <p> <b> 1. [[Foundations]] and materials </b> .-Great attention was paid to the foundations; they were if possible of stone, even if the walls were of mud. The foundations (the apostles and prophets) and the cornerstone (Christ) are the principal elements in the spiritual house (&nbsp;Ephesians 2:20). The importance of the foundations of the wall of the holy city is illustrated in &nbsp;Revelation 21:14 ff. by their being adorned with precious stones. It thus happens in the present day that in the ordinary Eastern house the foundations often cost as much as all the rest of the building put together. In places where stone is plentiful all houses are built of that material; otherwise only the very rich men’s houses are of stone and all others are built of sun-dried bricks (sometimes of kiln-dried bricks, which are more expensive), or even of mud set in layers, each layer being left to dry hard before the next layer is placed on the top of it. The sun-dried bricks are made simply of clay with which chopped straw is mixed (&nbsp;Exodus 5:7), and are set to dry in the sun for a few days before they are wanted for the building. Thus brick-making and house-building go on together on the same ground. The perishable nature of the material explains why, with the exception of the royal palaces, which were built of stone, nearly all [[Nineveh]] has completely vanished. If Layard’s rather doubtful theory is correct ( <i> Nineveh and its Remains </i> , London, 1849, vol. ii. p. 236ff.), that vast city of ‘three days’ journey’ [round the walls] (&nbsp;Jonah 3:3) occupied the large area between the fortresses, which alone remain to this day, and was some 75 miles in circumference; but of the buildings in the centre of the area there is not a trace. The same thing also explains the references to ‘digging through’ houses in &nbsp;Matthew 6:19; &nbsp;Matthew 24:43, &nbsp;Luke 12:39; this is quite an easy thing to do. </p> <p> <b> 2. The roof </b> (δῶμα; sometimes στέγη, &nbsp;Matthew 8:8, &nbsp;Luke 7:6).-This is flat, made of mud laid on beams of wood, crossed by laths, and covered with matting. It is used in summer as a sleeping-place, and by day (especially in the evening) as a sitting-room, or often as a promenade, for roofs of adjacent houses in the villages are frequently joined together. It is possible sometimes to walk from one end of the village to the other without descending the ladders or staircases to the courtyards and streets. Hence in time of persecution the fugitive would do well to flee along the roofs rather than fall a prey to the enemy in the streets (&nbsp;Matthew 24:17, &nbsp;Mark 13:15, &nbsp;Luke 17:31). So St. Peter goes to the roof to pray (&nbsp;Acts 10:9). The roof is a favourite place for village gossip; this is the ‘proclamation on the housetops’ of &nbsp;Matthew 10:27, &nbsp;Luke 12:3. The nature of the material of the roof explains how easy it was to dig through it (&nbsp;Mark 2:4, ἐξορύξαντες; cf. &nbsp;Galatians 4:15) in order to let the paralytic down; the mention of tiles in || &nbsp;Luke 5:19 is merely a paraphrase adopted by St. Luke for the comprehension of his more Western readers-or at least of readers less acquainted with the customs of Palestine than those of St. Mark (W. M. Ramsay, <i> Was Christ born at Bethlehem? </i> , 1898, p. 57f.). </p> <p> <b> 3. The windows </b> (θυρίδες).-In the East these now usually look into the courtyard, not into the street, as privacy is of the greatest importance. Such was probably the case in &nbsp;Acts 20:9, where Eutychus, sitting in a window, falls from the third story (ἀπὸ τοῦ τριστέγου); as Eastern houses are usually of two stories (for the kitchen see below), we must here have an exception to the general rule. It is not common for windows to be in the outside wall of a town; yet this must have been the case in &nbsp;Acts 9:25, &nbsp;2 Corinthians 11:33, where St. Paul is let down through the town wall and escapes, in both cases from Damascus, for both passages seem to refer to the same incident (cf. also Rahab, &nbsp;Joshua 2:15). Except in the better houses, no glass is used in the windows; oiled cotton or paper serves instead of glass in the winter, being removed in the summer. Glass (other than that used for mirrors) is mentioned in the NT only in &nbsp;Revelation 4:6; &nbsp;Revelation 15:2; &nbsp;Revelation 21:18; &nbsp;Revelation 21:21; its costliness in ancient times, as in the modern East, is seen by its being coupled with gold in &nbsp;Job 28:17 Revised Version. </p> <p> <b> 4. The house-gate </b> .-The door or gate itself is θύρα (&nbsp;Mark 2:2, &nbsp;John 18:16, figuratively in &nbsp;Revelation 3:20), but πυλών is the gateway or entry of a house, especially if large, as well as of a city (&nbsp;Matthew 26:71, &nbsp;Luke 16:20, &nbsp;Acts 10:17; &nbsp;Acts 12:13 f.; in the last passage the full expression ‘door of the gate’ (θύρα τοῦ πυλῶνος) is used, but in &nbsp;Acts 12:14 πυλών includes θύρα, for it is ‘opened’ by Rhoda; cf. articles [[Door]] and Gate). For a house-gate πύλη is not ordinarily used; it is the gate of a city, and so of a public building like the Temple or a prison (&nbsp;Acts 3:10; &nbsp;Acts 12:10, but &nbsp;Acts 3:2 has θύρα). The house-gate was naturally kept locked in troublous times, as in &nbsp;Acts 10:17; &nbsp;Acts 12:13-16, and was guarded by a porter (&nbsp;Mark 13:34, ὁ θυρωρός) or a portress (&nbsp;John 18:16, ἡ θυρωρός; cf. &nbsp;Mark 14:69, &nbsp;Acts 12:13 f.), just as the figurative sheepfold in &nbsp;John 10:3 is guarded by ‘the porter,’ probably the [[Holy]] Spirit (H. B. Swete, <i> The Holy Spirit in the NT </i> , 1909, p. 146). The entry (πυλών) is either the same as, or else leads into, the fore-court (προαύλιον) of &nbsp;Mark 14:68, where || &nbsp;Matthew 26:71 has πυλών. Outside the gate of the great houses the beggars sit (&nbsp;Luke 16:20, Lazarus), as they did at the gate of the Temple (&nbsp;Acts 3:2; &nbsp;Acts 3:10). [[Inside]] the gate, perhaps in the fore-court, were the water-pots for washing (&nbsp;John 2:6); evidently not in the guest-room. </p> <p> <b> 5. The courtyard </b> (αὐλή).-This occupied the centre of the house (&nbsp;Matthew 26:69, &nbsp;Mark 14:54; &nbsp;Mark 14:66). We read of a charcoal fire in it-a brazier in the open air (&nbsp;Mark 14:54; &nbsp;Mark 14:67, &nbsp;Luke 22:55 f., &nbsp;John 18:18; &nbsp;John 18:25), in the middle (&nbsp;Luke 22:55). On this courtyard the rooms opened; our Lord inside was visible to Peter in the court (&nbsp;Luke 22:61). The rooms, in places where there is little cold weather, might be entirely open to the court, as may be seen at the present day, <i> e.g. </i> at Mosul; or, in colder places, might open on the court with doors and windows, with or without a covered gallery. </p> <p> <b> 6. The kitchen </b> .-The kitchen itself is not mentioned in the NT, though the oven (&nbsp;Matthew 6:30) and kitchen utensils (&nbsp;Mark 7:4) are referred to. Yet in all but the richer houses it is the most commonly used part of the house, and the family ordinarily live in it; in some Eastern countries it is emphatically called ‘the house’ as opposed to ‘the rooms.’ The oven is a hole in the floor; the fire, of dried manure, is kindled at the bottom; and the sides are made of hardened clay, to which the flaps of dough adhere until they are baked and ready to be hooked out as bread. Other food is cooked over the fire in pots. As there is no chimney (in our sense of the word), the kitchen must necessarily be of one story only, to allow of a hole in the roof for the escape of the smoke. </p> <p> <b> 7. The rooms </b> .-( <i> a </i> ) There is not in the East, in the ordinary houses, the distinction usually found in the West between bedrooms and sitting-rooms. The latter are turned into bedrooms by spreading the bedclothes on the floor. Thus the ‘bed-chamber’ (κοιτών, &nbsp;Acts 12:20) of which [[Blastus]] was guardian would be unusual except in a great house such as that of Herod. </p> <p> ( <i> b </i> ) Most houses, even of the comparatively poor, have a fairly large room or rooms, often, but not always, on the first floor, to entertain guests who come unexpectedly, for Eastern hospitality is great (see Home). Hence we read that the upper room (ἀνώγεον or ἀνώγαιον or ἀνωγεών or ἀνάγαιον) of &nbsp;Mark 14:14 f., &nbsp;Luke 22:11 f. was large, and it is expressly called a ‘guest-chamber,’ κατάλυμα, <i> i.e. </i> a place where the guests unpack their baggage; it may be doubted if κατάλυμα in &nbsp;Luke 2:7 is rightly rendered ‘inn,’ for this in &nbsp;Luke 10:34 is called πανδοχεῖον. Probably the κατάλυμα was a guest-chamber in a house where [[Joseph]] expected to lodge, but it is a word elastic in meaning (see A. Plummer, <i> St. Luke 2 </i> [ <i> International Critical [[Commentary]] </i> , 1898], 54). The upper room of the Last Supper was very probably the place where the Ten and the rest were assembled on [[Easter]] Day, and if so must have been somewhat large, though the word used (ἠθροισμένους, &nbsp;Luke 24:33 Revised Version; cf. &nbsp;Luke 24:9) suggests crowding, just as the compounds συνηθροισμένοι, συναθροίσας in &nbsp;Acts 12:12; &nbsp;Acts 19:25 suggest a large assembly. In Acts the word used for such an upper room is ὑπερῷον, &nbsp;Acts 1:13; &nbsp;Acts 9:37; &nbsp;Acts 9:39 (Dorcas) &nbsp;Acts 20:8 (at Troas). The room mentioned in &nbsp;Acts 1:13 must have been large, for it held 120 people; and it was perhaps the same as the <i> coenaculum </i> of &nbsp;Mark 14:14 f., for it is called ‘ <i> the </i> upper room’ (Revised Version). It has been suggested that as different words are used, the rooms must have been different; yet this would not account for St. Luke’s using ἀνώγεον in his Gospel, and always ὑπερῷον in Acts. It was no doubt in such a guest-chamber on the first floor that Jesus healed the paralytic, for it was under the roof. (With this arrangement for an upper room we may compare the ordinary provision in a caravanserai of a room or rooms over the gateway for the guests, while the stables are below, and round the courtyard.) Such an upper room is probably the ξενία in &nbsp;Philemon 1:22, &nbsp;Acts 28:23 -a lodging in a private house. In response to St. Paul’s request, Philemon would doubtless offer his own guestroom. When the [[Apostle]] arrived in Rome he probably at first lodged, guarded by soldiers, in the guest-room of a friend, though afterwards he hired a private house (μίσθωμα, &nbsp;Acts 28:30). For the use of these guest-rooms as the first [[Christian]] churches, see Family. </p> <p> ( <i> c </i> ) Besides the above rooms we read in the NT of a ταμεῖον (better ταμιεῖον) and an ἀποθήκη. The latter is a barn or granary (&nbsp;Matthew 3:12; &nbsp;Matthew 6:26; &nbsp;Matthew 13:30, &nbsp;Luke 3:17; &nbsp;Luke 12:18; &nbsp;Luke 12:24). The former is properly a store-chamber (&nbsp;Luke 12:24), and is usually used in that sense in the Septuagint(&nbsp;Deuteronomy 28:8, etc.). All Eastern houses have such chambers, and for security they are usually placed so as not to have an outside wall, but to open off the kitchen. Hence any inner chamber used for living in came to be so called (&nbsp;Matthew 6:6; &nbsp;Matthew 24:26, &nbsp;Luke 12:3). The Latin translations of ταμεῖον vary greatly (Plummer, <i> St. Luke </i> 2, 318). </p> <p> <b> 8. Paving of the rooms </b> .-This is very seldom of wood (except in Solomon’s Temple, &nbsp;1 Kings 6:15; &nbsp;1 Kings 6:30, where the wood was overlaid with gold), but, even on the upper floors, of beaten mud, sometimes of a sort of cement. In rich houses pavements of stone or marble were used; thus the [[Gabbatha]] (Λιθόστρωτον) of &nbsp;John 19:13 was probably a hall paved with stone. </p> <p> <b> 9. Furniture of the rooms </b> .-Very little is said of this in the NT; and, in truth, Eastern houses need little furniture. Carpets (with straw mats under them to protect them from the mud floor), mattresses, and bedclothes are practically the only necessaries. When we read in the NT the various words for a ‘bed’ as used for sleeping in-κλίνη (&nbsp;Matthew 9:2, &nbsp;Luke 5:18), κλινίδιον (&nbsp;Luke 5:19; &nbsp;Luke 5:24; the same as κλίνη, &nbsp;Luke 5:18), κράββατον (&nbsp;Mark 2:4; &nbsp;Mark 6:55, &nbsp;John 5:8)-only mattresses and bedclothes are meant. The man who rises in the morning ‘takes up his bed,’ and, rolling it up in an outer cover, places it against the wall, where it serves as a cushion in the day-time. The same is probably true of κλίνη in &nbsp;Mark 7:30, &nbsp;Luke 17:34, &nbsp;Revelation 2:22, where either sense is possible; and of the κλινἀρια καὶ κράββατα in &nbsp;Acts 5:15 (inferior Manuscriptssubstitute κλίναι for the former word), where the sick are laid in the streets. On the other hand, the low couches (κλίναι, <i> triclinia </i> , τρικλίνια [the last not in the NT] used for meals are clearly articles of furniture in &nbsp;Mark 4:21; &nbsp;Mark 7:4 (here a ‘Western’ addition, but it may be genuine), &nbsp;Luke 8:16; for a lamp may be put under them (cf. ἀρχιτρίκλινος, &nbsp;John 2:6). On these couches the people reclined; hence ἀνάκειμαι is ‘to sit at meat’ (&nbsp;Matthew 9:10, etc.), and the guests are ἀνακείμενοι (&nbsp;Matthew 22:10). It seems doubtful if <i> bedsteads </i> are ever mentioned in the NT; see, further, articleBed, Couch. The ‘candlestick’ or lamp-stand (λυχνία) mentioned in the above passages is also a piece of furniture, set in the middle of the room to hold the light. Chairs and tables are not much used by non-westernized Orientals to this day; but sometimes a low stand is placed on the floor to hold food at meals, though more often the meats are placed on a tablecloth on the ground. Thus ‘table’ in the Bible does not usually denote an article of furniture, except in the case of the money-changers in &nbsp;Matthew 21:12, &nbsp;Mark 11:15, &nbsp;John 2:15, where a house is not being spoken of. The throne (βῆμα), of a king is mentioned in &nbsp;Acts 12:21, and figuratively the θρόνος of God and the θρόνοι of angels or men (&nbsp;Matthew 19:28, &nbsp;Revelation 20:4, etc.) are spoken of; but ordinary people sat, as they still sit in the true East, on the ground, of on cushions, though chairs or seats (καθέδραι) were not unknown (&nbsp;Matthew 21:12, &nbsp;Mark 11:15). </p> <p> Literature.-C. [[Warren]] in <i> Hasting's Dictionary of the Bible (5 vols) </i> ii. 431, article‘House (especially for the [[Ot); A. J]]  [[Maclean]] and W. H. Browne, <i> The [[Catholicos]] of the East and his People </i> , London, 1892; A. H. Layard, <i> Nineveh and its Remains </i> , do. 1849, especially pt. i. ch. vi. and vii., pt. ii. ch. ii. </p> <p> A. J. Maclean. </p>

<p> Known to man as early at least as Cain; the tent not until Jabal, the fifth in descent from [[Cain]] (&nbsp;Genesis 4:7; &nbsp;Genesis 4:17; &nbsp;Genesis 4:20). The rude wigwam and the natural cave were the abodes of those who, being scattered abroad, subsequently degenerated from the primitive civilization implied in the elaborate structure of [[Babel]] (&nbsp;Genesis 11:3; &nbsp;Genesis 11:31). It was from a land of houses that Abram, at God's call, became a dweller in tents (&nbsp;Genesis 12:1; &nbsp;Hebrews 11:9). At times he still lived in a house (&nbsp;Genesis 17:27); so also Isaac (&nbsp;Genesis 27:15), and Jacob (&nbsp;Genesis 33:15). In Egypt the [[Israelites]] resumed a fixed life in permanent houses, and must have learned architectural skill in that land of stately edifices. After their wilderness sojourn in tents they entered into possession of the Canaanite goodly cities. The parts of the eastern house are: </p> <p> '''(1)''' The porch; not referred to in the Old [[Testament]] save in the temple and Solomon's palace (&nbsp;1 Kings 7:6-7; &nbsp;2 Chronicles 15:8; &nbsp;Ezekiel 40:7; &nbsp;Ezekiel 40:16); in Egypt (from whence he derived it) often it consisted of a double row of pillars; in &nbsp;Judges 3:23 the Hebrew word (the front hall) is different. The porch of the high priest's palace (&nbsp;Matthew 26:71; '''''Puloon''''' , which is translated "gate" in &nbsp;Acts 10:17; &nbsp;Acts 12:14; &nbsp;Acts 14:13; &nbsp;Revelation 21:12) means simply "the gate." The five porches of [[Bethesda]] (&nbsp;John 5:2) were cloisters or a colonnade for the use of the sick. </p> <p> '''(2)''' The court is the chief feature of every eastern house. The passage into it is so contrived that the court cannot be seen from the street outside. An awning from one wall to the opposite shelters from the heat; this is the image, &nbsp;Psalms 104:2, "who stretchest out the heavens like a curtain." At the side of the court opposite the entrance was the: </p> <p> '''(3)''' guest chamber (&nbsp;Luke 22:11-12), Hebrew '''''Lishkah''''' , from '''''Laashak''''' , "to recline"; where Samuel received his guests (&nbsp;1 Samuel 9:22). Often open in front, and supported by a pillar; on the ground floor, but raised above the level. A low divan goes round it, used for sitting or reclining by day, and for placing beds on by night. In the court the palm and olive were planted, from whence the psalmist writes, "I am like a green olive tree in the house of God"; an olive tree in a house would be a strange image to us, but suggestive to an eastern of a home with refreshing shade and air. So &nbsp;Psalms 92:13, "those that be planted in the house of the Lord shall flourish in the courts of our God." Contrast the picture of Edom's desolation, "thorns in the palaces, nettles and brambles in the fortresses ... a court for owls" (&nbsp;Isaiah 34:13). </p> <p> '''(4)''' The stairs. Outside the house, so that [[Ehud]] could readily escape after slaying [[Eglon]] (&nbsp;Judges 3:23), and the bearers of the paralytic, unable to get to the door, could easily mount by the outside stairs to the roof, and, breaking an opening in it, let him down in the midst of the room where Jesus was (&nbsp;Mark 2:4). The [[Israelite]] captains placed [[Jehu]] upon their garments on the top of the stairs, as the most public place, and from them proclaimed "Jehu is king" (&nbsp;2 Kings 9:13). </p> <p> '''(5)''' The roof is often of a material which could easily be broken up, as it was by the paralytic's friends: sticks, thorn bushes ( '''''Bellan''''' ), with mortar, and marl or earth. A stone roller is kept on the top to harden the flat roof that rain may not enter. Amusement, business, conversation (&nbsp;1 Samuel 9:25), and worship (&nbsp;Acts 10:9) are carried on here, especially in the evening, as a pleasant and cool retreat (&nbsp;2 Samuel 11:2) from the narrow filthy streets of an eastern town. [[Translated]] &nbsp;1 Samuel 9:26, "about daybreak Samuel called (from below, within the house, up) to Saul upon the top (or roof) of the house (where Saul was sleeping upon the balcony, compare &nbsp;2 Kings 4:10), [[Rise]] up," etc. On the flat roof it was that [[Rahab]] spread the flax to dry, hiding the spies (&nbsp;Joshua 2:6). </p> <p> Here, in national calamities, the people retired to bewail their state (&nbsp;Isaiah 15:3; &nbsp;Jeremiah 48:38); here in times of danger they watched the foe advancing (&nbsp;Isaiah 22:1, "thou art wholly gone up to the housetops"), or the bearer of tidings approaching (&nbsp;2 Samuel 18:24; &nbsp;2 Samuel 18:33). On the top of the upper chamber, as the highest point of the house, the kings of Judah made idolatrous altars to the sun and heavenly hosts (&nbsp;2 Kings 23:12; &nbsp;Jeremiah 19:13; &nbsp;Jeremiah 32:29). Retributively in kind, as they burnt incense to [[Baal]] the god of fire, the [[Chaldeans]] should burn the houses, the scene of his worship, with fire (&nbsp;Zephaniah 1:5). On the top of the house the tent was spread for Absalom's incestuous act with his father's concubines, to show the breach with David was irreparable (&nbsp;2 Samuel 16:21-22). </p> <p> On the housetop publicly the disciples should proclaim what Jesus privately taught them (&nbsp;Matthew 10:27; &nbsp;Luke 12:3). Here Peter in prayer saw the vision (&nbsp;Acts 10:9). From the balustraded vast roof of Dagon's temple the 3,000 [[Philistines]] witnessed Samson's feats (&nbsp;Judges 16:27). By pulling down the two central pillars on which in front the roof rested, he pulled down the whole edifice. Here the people erected their booths for the feast of tabernacles (&nbsp;Nehemiah 8:16). The partly earth materials gave soil for grass to spring in rain, speedily about to wither, because of the shallowness of soil, under the sun's heat like the sinner's evanescent prosperity (&nbsp;2 Kings 19:26; &nbsp;Psalms 129:6). </p> <p> Though pleasant in the cool evening and night, at other times the housetop would be anything but pleasant; so "it is better to dwell in a corner of the housetop (though there exposed to wind, rain, heat, and cold) than with a brawling woman in a wide house" (a house of community, i.e. shared with her) (&nbsp;Proverbs 21:9). </p> <p> '''(6)''' The "inner chamber." &nbsp;1 Kings 20:30; &nbsp;1 Kings 22:25 should be translated (fleeing) "from chamber to chamber." The "guest chamber" was often the uppermost room (Greek '''''Huperoon''''' , Hebrew '''''Aliyeh''''' ), a loft upon the roof (&nbsp;Acts 1:13; &nbsp;Acts 9:37; &nbsp;Acts 20:8-9), the pleasantest room in the house. Eutychus from "the third loft" fell down into the court. Little chambers surround the courtyard, piled upon one another, the half roof of the lower forming a walking terrace of the higher, to which the ascent is by a ladder or flight of steps. </p> <p> Such "a little chamber" the [[Shunammite]] woman made (built) "on the wall" of the house for [[Elisha]] (&nbsp;2 Kings 4:10, compare &nbsp;1 Kings 17:19). [[Ahaziah]] fell down from such an "upper chamber" with a projecting latticed window (&nbsp;2 Kings 1:2). The "summer house" was generally the upper room, the "winter house" was the lower room of the same house (&nbsp;Jeremiah 36:22; &nbsp;Amos 3:15); or if both were on the same floor the "summer house" was the outer, the "winter house" the inner apartment. An upper room was generally over gateways (&nbsp;2 Samuel 18:33). Poetically, "God layeth the beams of His upper chambers (Hebrew) in the waters, whence "He watereth the hills" (&nbsp;Psalms 104:3; &nbsp;Psalms 104:13). </p> <p> '''(7)''' Fireplaces are seldom in the houses; but fire pans in winter heated the apartment. &nbsp;Jeremiah 36:22 translated he stove (a brazen vessel, with charcoal) was burning before him." Chimneys were few (&nbsp;Hosea 13:3), simple orifices in the wall, both admitting the light and emitting the smoke. [[Kitchens]] are first mentioned in &nbsp;Ezekiel 46:23-24. A fire was sometimes burned in the open court (&nbsp;Luke 22:55-56; &nbsp;Luke 22:61); Peter warmed himself at such a fire, when Jesus on His trial in the large hall, open in front to the court, with arches and a pillar to support the wall above, "turned and looked" on him. Cellars often were made under the ground floor for storage, "secret chambers" (&nbsp;Matthew 24:20). Sometimes the granary was "in the midst of the house" (&nbsp;2 Samuel 4:6). </p> <p> '''(8)''' The cisterns cut in the limestone rock are a leading feature in the houses at Jerusalem, varying from 4 ft. to 30 ft. in width, 8 inches to 30 inches length, 12 inches to 20 inches depth. Almost every house has one, and some as many as four. The rain water is conducted from the roofs into them. Hence the inhabitants within Jerusalem never suffered from want of water in the longest sieges, whereas the besiegers have often suffered. So &nbsp;Nehemiah 9:25, "cisterns hewn" margin, compare &nbsp;2 Kings 18:31; &nbsp;2 Chronicles 26:10 margin," [[Uzziah]] cut out many cisterns." Israel's forsaking God for earthly trusts is called a "forsaking of the fountain of living waters" for "broken cisterns that can hold no water" (&nbsp;Jeremiah 2:13). &nbsp;Proverbs 5:15, "drink waters out of thine own cistern," means, enjoy thine own wife's love, seek none else. So the heavenly spouse is called "a fountain sealed" (&nbsp;Song of Solomon 4:12). </p> <p> '''(9)''' The foundation was an object of great care. "Great stones" were brought for that of the temple. Often they dug down to the rock and by arches (though not mentioned in Scripture, &nbsp;Ezekiel 40:16 should be translated "porches") built up to the surface. Metaphorically, man's foundation is in the dust (&nbsp;Job 4:10). The wise man digs down to the rock (&nbsp;Luke 6:48), hearing and doing Christ's savings. Christ is the only foundation (&nbsp;1 Corinthians 3:11, etc.). The apostles become "foundations" only by identification with Him, confessing and building themselves, and others on Him (&nbsp;Ephesians 2:20). Simon became the "rock" by identifying himself with Him; but when he identified himself with "Satan" in his dislike of the cross, Jesus called him so (&nbsp;Matthew 16:16-19; &nbsp;Matthew 16:22-23). </p> <p> '''(10)''' The windows were small and latticed, in the sense of glass. Metaphorically the eyes, looking out from the eyelids which open and shut like the casement of a window (&nbsp;Ecclesiastes 12:3). Christ "looketh forth at the windows ... showing Himself through the lattice," the types and prophecies were lattice glimpses of Him to the Old Testament congregation (&nbsp;Song of Solomon 2:9; &nbsp;John 8:56). The legal "wall of partition" was only removed by Christ's death (&nbsp;Hebrews 10:20). Even still He shows Himself only to faith, through the windows of His word and the lattice of ordinances and sacraments (&nbsp;John 14:21), not full vision (&nbsp;1 Corinthians 13:12); an incentive to our looking for His coming in person (&nbsp;Isaiah 33:17). </p> <p> '''(11)''' The walls being often of mud can be easily dug through by a robber (&nbsp;Job 4:19; &nbsp;Job 24:16; &nbsp;Job 15:28). When deserted they soon become "heaps." So hopes of peace with God which rest on no scriptural promises are like walls built with "untempered mortar" ( '''''Tapheel''''' ) (&nbsp;Ezekiel 13:10-16). The mortar with which the leper's house was to be re-plastered is appropriately (as leprosy would mostly appear among the poor) called "mud mortar" ( '''''Aaphaar''''' ) (&nbsp;Leviticus 14:42). In many houses the cattle are in a lower part of the same dwelling (&nbsp;Genesis 24:32; &nbsp;1 Samuel 28:24 &nbsp;Luke 2:7). Drafted or beveled stones with a rustic boss are not, as was supposed, peculiar to Jewish architecture; but stones of enormous length (as in the [[Haram]] wall, and in the base of the tower of David) compared to their height generally are. Roman work on the contrary has often the height greater than the length. </p>

<div> '''A — 1: '''''Οἶκος''''' ''' (Strong'S #3624 — Noun Masculine — oikos — oy'-kos ) </div> <p> denotes (a) "a house, a dwelling," e.g., &nbsp;Matthew 9:6,7; &nbsp;11:8; it is used of the Tabernacle, as the House of God, &nbsp;Matthew 12:4 , and the Temple similarly, e.g., &nbsp;Matthew 21:13; &nbsp;Luke 11:51 , AV, "temple," RV, "sanctuary;" &nbsp;John 2:16,17; called by the Lord "your house" in &nbsp;Matthew 23:38; &nbsp;Luke 13:35 (some take this as the city of Jerusalem); metaphorically of [[Israel]] as God's house, &nbsp; Hebrews 3:2,5 , where "his house" is not Moses', but God's; of believers, similarly, ver. 6, where Christ is spoken of as "over God's House" (the word "own" is rightly omitted in the RV); &nbsp;Hebrews 10:21; &nbsp;1 Peter 2:5; &nbsp;4:17; of the body, &nbsp;Matthew 12:44; &nbsp;Luke 11:24; (b) by metonymy, of the members of a household or family, e.g., &nbsp;Luke 10:5; &nbsp;Acts 7:10; &nbsp;11:14; &nbsp;1 Timothy 3:4,5,12; &nbsp;2 Timothy 1:16; &nbsp;4:19 , RV (AV, "household"); &nbsp;Titus 1:11 (plural); of a local church, &nbsp; 1 Timothy 3:15; of the descendants of Jacob (Israel) and David, e.g., &nbsp;Matthew 10:6; &nbsp;Luke 1:27,33; &nbsp;Acts 2:36; &nbsp;7:42 . See [[Home]] , A, No. 1. Note (1), [[Household]] </p> <div> '''A — 2: '''''Οἰκία''''' ''' (Strong'S #3614 — Noun [[Feminine]] — oikia — oy-kee'-ah ) </div> <p> is akin to No. 1, and used much in the same way; in Attic law oikos denoted the whole estate, oikia stood for the dwelling only; this distinction was largely lost in later Greek. In the NT it denotes (a) "a house, a dwelling," e.g., &nbsp;Matthew 2:11; &nbsp;5:15; &nbsp;7:24-27; &nbsp;2 Timothy 2:20; &nbsp;2 John 1:10; it is not used of the [[Tabernacle]] or the Temple, as in the case of No. 1; (b) metaphorically, the heavenly abode, spoken of by the Lord as "My Father's house," &nbsp;John 14:2 , the eternal dwelling place of believers; the body as the dwelling place of the soul, &nbsp;2 Corinthians 5:1; similarly the resurrection body of believers (id.); property, e.g., &nbsp;Mark 12:40; by metonymy, the inhabitants of a house, a household, e.g., &nbsp;Matthew 12:25; &nbsp;John 4:53; &nbsp;1 Corinthians 16:15 . See Household. </p> <div> '''B — 1: '''''Πανοικεί''''' ''' (Strong'S #3832 — Adverb — panoikei — pan-oy-kee' ) </div> <p> denotes "with all the house," &nbsp;Acts 16:34 , i.e., "the household." </p> &nbsp;2 Corinthians 5:2&nbsp;1 Timothy 5:13&nbsp;Acts 5:42&nbsp; Acts 2:46Home.&nbsp; 1 Corinthians 1:11Household.

<p> <em> [[Bayith]] </em> ( '''''בַּיִת''''' , Strong'S #1004), “house or building; home; household; land.” The noun has cognates in most other Semitic languages including biblical Aramaic. <em> Bayith </em> appears about 2,048 times in biblical Hebrew (44 times in Aramaic) and in all periods. </p> <p> First, this noun denotes a fixed, established structure made from some kind of material. As a “permanent dwelling place” it is usually distinguished from a tent (2 Sam. 16:21, cf. v. 22). This word can even be applied to a one-room dwelling: “And he [Lot] said [to the two angels], Behold now, my lords, turn in, I pray you, into your servant’s house …” (Gen. 19:2). <em> Bayith </em> is also distinguished from temporary booths or huts: “And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle …” (Gen. 33:17). In Ps. 132:3 the word means “dwelling-living-place” and is used in direct conjunction with “tent” (literally, “tent of my house”): “Surely I will not come into the tabernacle of my house, nor go up into my bed.” A similar usage appears in 1 Chron. 9:23 (literally, “the tent house”): “So they and their children had the oversight of the gates of the house of the Lord, namely, the house of the tabernacle, by wards.” </p> <p> Second, in many passages (especially when the word is joined to the word God) <em> bayith </em> represents a place of worship or “sanctuary”: “The first of the first fruits of thy land thou shalt bring into the house of the Lord thy God” (Exod. 23:19). Elsewhere this noun signifies God’s temple in Jerusalem: “And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle …” (1 Kings 6:5). Sometimes the word has this meaning although it is not further defined (cf. Ezek. 41:7). </p> <p> Third, <em> bayith </em> can signify rooms and/or wings of a house: “And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto [[Shushan]] the palace, to the [harem] (literally, to the house of the women; Esth. 2:3).…” In this connection <em> bayith </em> can also represent the inside of a building or some other structure as opposed to the outside: “Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch” (Gen. 6:14—the first biblical occurrence). </p> <p> Fourth, <em> bayith </em> sometimes refers to the place where something or someone dwells or rests. So the underworld (Sheol) is termed a “home”: “If I wait, the grave is mine house: I have made my bed in the darkness” (Job 17:13). An “eternal home” is one’s grave: “… Man goeth to his long home, and the mourners go about the streets” (Eccl. 12:5). “House” can also mean “place” when used with “grave,” as in Neh. 2:3: “Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchers.…” <em> Bayith </em> means a receptacle (NASB, “box”) in Isa. 3:20. In 1 Kings 18:32 the “house of two seeds” is a container for seed: “And with the stones he built an altar in the name of the Lord: and he made a trench about the altar, as great as would contain [literally, “a house of”] two measures of seed.” Houses for bars are supports: “And thou shalt overlay the boards with gold, and make their rings of gold for places [literally, “houses”] for the bars” (Exod. 26:29). Similarly, see “the places [house] of the two paths,” a crossing of two paths, in Prov. 8:2. The steppe is termed the “house of beasts”: “… whose house I have made the wilderness, and the barren land his dwellings [house of beasts]” (Job 39:6). </p> <p> Fifth, <em> bayith </em> is often used of those who live in a house, i.e., a “household”: “Come thou and all thy house into the ark …” (Gen. 7:1). In passages such as Josh. 7:14 this word means “family”: “… And it shall be, that the tribe which the Lord taketh shall come according to the families thereof; and the family which the Lord shall take shall come by households [literally, by house or by those who live in a single dwelling].…” In a similar nuance this noun means “descendants”: “And there went a man of the house of Levi, and took to wife a daughter of Levi” (Exod. 2:1). This word can be used of one’s extended family and even of everyone who lives in a given area: “And the men of Judah came, and there they anointed David king over the house of Judah” (2 Sam. 2:4). Gen. 50:4, however, uses <em> bayith </em> in the sense of “a royal court” or all the people in a king’s court: “And when the days of his mourning were past, Joseph spake unto the house of Pharaoh.…” The ideas “royal court” and “descendant” are joined in 1 Sam. 20:16: “So [[Jonathan]] made a covenant with the house of David.…” </p> <p> In a few passages <em> bayith </em> means “territory” or “country”: “Set the trumpet to thy mouth. He shall come as an eagle against the house of the Lord …” (Hos. 8:1; 9:15; Jer. 12:7; Zech. 9:8). </p>

<p> HOUSE, n. hous. L. casa Heb. to put on, to cover. </p> 1. In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind but appropriately, a building or edifice for the habitation of man a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, &c. 2. An edifice or building appropriated to the worship of God a temple a church as the house of God. 3. A monastery a college as a religious house. 4. The manner of living the table. <p> He keeps a good house, or a miserable house. </p> 5. In astrology, the station of a planet in the heavens, or the twelfth part of the heavens. 6. A family of ancestors descendants and kindred a race of persons from the same stock a tribe. It particularly denotes a noble family or an illustrious race as the house of [[Austria]] the house of Hanover. So in Scripture, the house of Israel,or of Judah. <p> Two of a house few ages can afford. </p> 7. One of the estates of a kingdom assembled in parliament or legislature a body of men united in their legislative capacity, and holding their place by right or by election. Thus we say, the house of lords or peers of Great Britain the house of commons the house of representatives. In most of the United States, the legislatures consist of two houses, the senate, and the house of representatives or delegates. 8. The quorum of a legislative body the number of representatives assembled who are constitutionally empowered to enact laws. Hence we say, there is a sufficient number of representatives present to form a house. 9. In Scripture, those who dwell in a house and compose a family a household. <p> [[Cornelius]] was a devout man, and feared God with all his house. &nbsp;Acts 10 </p> 10. Wealth estate. <p> Ye devour widows' houses. &nbsp;Matthew 23 </p> 11. The grave as the house appointed for all living. &nbsp;Job 30 12. Household affairs domestic concerns. <p> Set thy house in order. &nbsp;2 Kings 20 </p> 13. The body the residence of the soul in this world as our earthly house. &nbsp;2 Corinthians 5 14. The church among the Jews. <p> Moses was faithful in all his house. &nbsp;Hebrews 3 </p> 15. A place of residence. Egypt is called the house of bondage. &nbsp;Exodus 13 16. A square, or division on a chess board. <p> HOUSE, houz. To cover from the inclemencies of the weather to shelter to protect by covering as, to house wood to house farming utensils to house cattle. </p> 1. To admit to residence to harbor. <p> Palladius wished him to house all the Helots. </p> 2. To deposit and cover, as in the grave. 3. To drive to a shelter. <p> HOUSE, houz. To take shelter or lodgings to keep abode to reside. </p> <p> To house with darkness and with death. </p> 1. To have an astrological station in the heavens. <p> Where [[Saturn]] houses. </p>

<p> The word house, in Scripture, means somewhat more than the mere residence of a family; indeed, it hath various significations. [[Heaven]] is called the house of God, "an house not made with hands, eternal in the heavens." The grave is called "the house appointed for all living." (&nbsp;Job 30:23) The church is called "the house of the living God." Ye also, saith Peter, speaking to the faithful, "are built up a spiritual house." (&nbsp;1 Peter 2:5; &nbsp;Hebrews 3:6) But in a more general way, a family is called an house, such as the house of the Rechabites, (&nbsp;Jeremiah 35:2) the house of David, (&nbsp;Zechariah 13:1) But amidst all these, and more to the like import, that undoubtedly is the highest and the best sense of the word which considers the Lord Jesus Christ himself as the High [[Priest]] and Head of his body the church, and the bodies of his people the temple of his indwelling residence by his Spirit. And the conscious sense of his presence, in upholding, acting upon, comforting, refreshing, stengthening, and witnessing to the soul, and for the Lord in the soul, these are among the most blessed evidences in the enjoyment of the household of faith. Here, in the fullest sense of the expression, the church, and every individual believer forming a part in that church, may and is called the house of the living God. "Lo! I come, said [[Jehovah]] and I will dwell in the midst of thee;" (&nbsp;Zechariah 2:11) and this scriptural sense of the word may serve to shew why it was the patriarchs, and holy men of old, were so anxious concerning their households and brailles. Thus the faithful Abraham, after that the Lord had revealed himself unto him in vision, and said, "Fear not, Abraham, I am thy shield, and thine exceeding great reward;" the patriarch felt a boldness to ask of God concerning his household. [[Abram]] said, "Lord God! what wilt thou give me, seeing I go childless, and the steward of ray house is this [[Eliezer]] of Damascus?" (&nbsp;Genesis 15:1-2) meaning, that he was not born of his bowels, but Damascus born, probably a black. Now as it is well known, that every black slave when freed by his master, was always after known by the name of "the child" of the house, (for so the phrase steward of my house means,) it is likely, that Abram felt some jealousy concerning this freed slave being his heir. And the very name Eliezer was not a little in countenancing this idea, which signified the help of my God. But I leave the reader to his own views of this subject, only remarking farther, that the Lord's gracious answer concerning Isaac seems a confirmation, that it was in this, or some such like sense, the house or family was regarded. See &nbsp;Genesis 15:4-6. </p>

<p> &nbsp;Deuteronomy 7:8 (a) This is a reference to the nation of Egypt. (See also &nbsp;Deuteronomy 8:14). </p> <p> &nbsp;Deuteronomy 25:10 (a) The type here is used to describe a family or the line of generation. (See also &nbsp;Ruth 4:12; &nbsp;Judges 8:35; &nbsp;Judges 9:6; &nbsp;Judges 10:9; &nbsp;1 Samuel 3:14; &nbsp;2 Samuel 3:1). In quite a number of places throughout the [[Scriptures]] the word "house" is used as a reference to a family in various generations, or to a nation. </p> <p> &nbsp;Isaiah 66:1 (b) This is a type of the building which the Lord expects each believer to construct in his life for the glory of GOD and the blessing of men. This house must have a right foundation, [[Jesus Christ:]] </p> <ul> <li> a heating plant to keep the heart and soul on fire for GOD; </li> <li> a kitchen so that the food may be prepared for the soul; </li> <li> a library for the education and instruction of the mind; </li> <li> a music room to keep the heart singing; </li> <li> a parlor for hospitality; </li> <li> a bedroom for rest; </li> <li> a bath room for cleansing; </li> <li> an attic for storage; </li> </ul> <p> and also the light of the Word and the water of the Spirit. </p> <p> &nbsp;Matthew 7:26 (a) Refers to the kind of life one builds for eternity. If he builds on [[Christ]] his life will stand the tests of time and eternity. If he builds on character, morals, tradition or false religions, it will be destroyed under the storm of GOD's wrath. </p> <p> &nbsp;2 Corinthians 5:1 (a) This refers to the physical body in which we live. </p> <p> &nbsp;1 Timothy 3:15 (a) This is a name applied to the entire church of GOD composed of all believers. </p> <p> &nbsp;2 Timothy 2:20 (b) This type refers to the church of GOD in which there are some who are very valuable, and other people who do not seem to be so important. In every home there are beautiful vases, and other valuable vessels in the parlor. They are expensive, attractive, and receive much attention from the visitors. In the kitchen of the same home there are the skillet, the tea kettle, the baking pans, and other such inferior vessels. They are just as essential, or more so, than those in the parlor. We could keep house without those in the parlor, but we would not get along very well without those in the kitchen. Our Lord is telling us that if we purge ourselves from the sins that are mentioned in the early part of this chapter, the entangling with the world, the attractiveness of sins, the mishandling of the Word of GOD, profane babbling, and false teachings, then we shall be vessels unto honor. Some of us will serve in the kitchen, and others in the parlor. </p> <p> &nbsp;Hebrews 3:5-6 (b) In verse5 the type represents the nation of Israel. In verse6 it represents the church of GOD, of which the Lord [[Jesus]] is the head. </p>

<p> ''''' hous ''''' ( בּית , <i> ''''' bayı̄th ''''' </i> ; οῖκος , <i> ''''' oı́kos ''''' </i> , in classical Greek generally "an estate," οἰκία , <i> ''''' oikı́a ''''' </i> , οἲκημα , <i> ''''' oı́kēma ''''' </i> (literally, "habitation"), in &nbsp; Acts 12:1 , "prison"): </p> <p> I. [[Cave]] [[Dwellings]] </p> <p> II. Stone-Built and Mud/Brick-Built Houses </p> <p> 1. Details of [[Plan]] and Construction </p> <p> (1) Corner-Stone </p> <p> (2) [[Floor]] </p> <p> (3) [[Gutter]] </p> <p> (4) Door </p> <p> (5) [[Hinge]] </p> <p> (6) [[Lock]] and Key </p> <p> (7) Threshold </p> <p> (8) Hearth </p> <p> (9) [[Window]] </p> <p> (10) [[Roof]] </p> <p> 2. Houses of More than One Story </p> <p> (1) Upper [[Chambers]] and Stairs </p> <p> (2) Palaces and Castles </p> <p> 3. Internal Appearance </p> <p> III. Other Meanings </p> <p> Literature </p> I. Cave Dwellings <p> The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having in each system several entrances. These entrances were usually cut through the roof down a few steps, or simply dropped to the floor from the rock surface. The sinking was shallow and the headroom low but sufficient for the undersized troglodites who were the occupiers. </p> II. Stone-Built and Mud/Brick-Built Houses <p> There are many references to the use of caves as dwellings in the Old Testament. [[Lot]] dwelt with his two daughters in cave (&nbsp;Genesis 19:30 ). Elijah, fleeing from Jezebel, lodged in a cave (&nbsp;1 Kings 19:9 ). The natural successor to the cave was the stone-built hut, and just as the loose field-bowlders and the stones, quarried from the caves, served their first and most vital uses in the building of defense walls, so did they later become material for the first hut. Caves, during the rainy season, were faulty dwellings, as at the time when protection was most needed, they were being flooded through the surface openings which formed their entrances. The rudest cell built of rough stones in mud and covered a with roof of brushwood and mud was at first sufficient. More elaborate plans of several apartments, entering from what may be called a living-room, followed as a matter of course, and these, huddled together, constituted the homes of the people. Mud-brick buildings (&nbsp;Job 4:19 ) of similar plan occur, and to protect this friable material from the weather, the walls were sometimes covered with a casing of stone slabs, as at Lachish. (See Bliss, <i> A Mound of Many Cities </i> .) [[Generally]] speaking, this rude type of building prevailed, although, in some of the larger buildings, square dressed and jointed stones were used. There is little or no sign of improvement until the period of the [[Hellenistic]] influence, and even then the improvement was slight, so far as the homes of the common people were concerned. </p> <p> 1. Details of Plan and Construction </p> <p> One should observe an isometric sketch and plan showing construction of a typical small house from Gezer. The house is protected and approached from the street by an open court, on one side of which is a covered way. The doors enter into a living-room from which the two very small inner private rooms, bedchambers , are reached. [[Builders]] varied the plan to suit requirements, but in the main, this plan may be taken as typical. When members of a family married, extra accommodation was required. Additions were made as well as could be arranged on the cramped site, and in consequence, plans often became such a meaningless jumble that it is impossible to identify the respective limits of adjoining houses. The forecourt was absorbed and crushed out of existence, so that in many of the plans recovered the arrangement is lost. </p> (1) Corner-Stone <p> Corner-stone ( פנּה , <i> ''''' pinnāh ''''' </i> , &nbsp; Isaiah 28:16; &nbsp;Jeremiah 51:26; λίθος ἀκρογωνιαῖος , <i> ''''' lı́thos akrogōniaı́os ''''' </i> , &nbsp;1 Peter 2:6 ). - I n the construction of rude boulder walls, more especially on a sloping site, as can be seen today in the highlands of [[Scotland]] and Wales, a large projecting boulder was built into the lower angle-course. It tied together the return angles and was one of the few bond-stones used in the building. This most necessary support claimed chief importance and as such assumed a figurative meaning frequently used (&nbsp; Isaiah 28:16; &nbsp;1 Peter 2:6; see [[Corner-Stone]] ). The importance given to the laying of a sure foundation is further emphasized by the dedication rites in common practice, evidence of which has been found on various sites in Palestine (see <i> Excavations of Gezer </i> ). The discovery of human remains placed diagonally below the foundations of the returning angle of the house gives proof of the exercise of dedication rites both before and after the Conquest. Hiel sacrificed his firstborn to the foundations of [[Jericho]] and his youngest son to the gates thereof (&nbsp;1 Kings 16:34 ). But this was in a great cause compared with a similar sacrifice to a private dwelling. The latter manifests a respect scarcely borne out by the miserable nature of the houses so dedicated. At the same time, it gives proof of the frequent collapse of structures which the winter rains made inevitable and at which superstition trembled. The fear of pending disaster to the man who failed to make his sacrifice is recorded in &nbsp;Deuteronomy 20:5 : "What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle." See illustration, p. 550. </p> (2) Floor <p> Floor ( קרקע , <i> ''''' ḳarḳa‛ ''''' </i> ). - W hen houses were built on the rock outcrop, the floor was roughly leveled on the rock surface, but it is more common to find floors of beaten clay similar to the native floor of the present day. Stone slabs were sparingly used, and only appear in the houses of the great. It is unlikely that wood was much used as a flooring to houses, although Solomon used it for his temple floor (&nbsp;1 Kings 6:15 ). </p> (3) Gutter <p> Gutter ( צנּור , <i> ''''' cinnōr ''''' </i> ). - T he "gutter" in &nbsp;2 Samuel 5:8 the King James Version is obviously difficult to associate with the gutter of a house, except in so far as it may have a similar meaning to the water duct or "water course" (Revised Version (British and American)) leading to the private cistern, which formed part of the plan. Remains of open channels for this purpose have been found of rough stones set in clay, sometimes leading through a silt pit into the cistern. </p> (4) Door <p> Door ( דּלת , <i> ''''' deleth ''''' </i> , פתח , <i> ''''' pethaḥ ''''' </i> ; θύρα , <i> ''''' thúra ''''' </i> ). - Doorways were simple, square, entering openings in the wall with a stone or wood lintel ( <i> ''''' mashḳōph ''''' </i> , &nbsp; Exodus 12:22 , &nbsp;Exodus 12:23; <i> ''''' 'ayı̄l ''''' </i> , &nbsp;1 Kings 6:31 ) and a stone threshold raised slightly above the floor. It is easy to imagine the earliest wooden door as a simple movable boarded cover with back bars, fixed vertically by a movable bar slipped into sockets in the stone jambs. Doorposts ( <i> ''''' ṣaph ''''' </i> , &nbsp;Ezekiel 41:16 ) appear to have been in use, but, until locks were introduced, it is difficult to imagine a reason for them. Posts, when introduced, were probably let into the stone at top and bottom, and, unlike our present door frame, had no head-piece. When no wood was used, the stone jambs of the opening constituted the doorposts. To the present day the post retains its function as commanded in &nbsp; Deuteronomy 6:9; &nbsp;Deuteronomy 11:20 , and in it is fitted a small case containing a parchment on which is written the exhortation to obedience. </p> (5) Hinge <p> Hinge ( פת , <i> ''''' pōth ''''' </i> , &nbsp; 1 Kings 7:50; ציר , <i> ''''' cı̄r ''''' </i> , &nbsp;Proverbs 26:14 ). - S pecimens of sill and head sockets of stone have been discovered which suggest the use of the pivot hinge, the elongated swinging stile of the door being let into the sockets at top and bottom. A more advanced form of construction was necessary to this type of door than in the previous instance, and some little skill was required to brace it so that it would hold together. The construction of doors and windows is an interesting question, as it is in these two details that the joinery craft first claimed development. There is no indication, however, of anything of the nature of advancement, and it seems probable that there was none. </p> (6) Lock and Key <p> Lock and key ("lock," <i> ''''' man‛ūl ''''' </i> , &nbsp; Nehemiah 3:3; &nbsp;Song of Solomon 5:5; "key," <i> ''''' maphtēaḥ ''''' </i> , &nbsp;Judges 3:25; figurative. &nbsp;Isaiah 22:22; κλείς , <i> ''''' kleı́s ''''' </i> , &nbsp;Matthew 16:19 , etc.). - I n later Hellenic times a sort of primitive lock and key appeared, similar to the Arabic type. See <i> Excavations of Gezer </i> , I, 197, and illustration in article [[Key]] . </p> (7) Threshold <p> <i> Threshold </i> ( סף , <i> ''''' ṣaph ''''' </i> , &nbsp; 1 Kings 14:17; &nbsp;Ezekiel 40:6; מפתּן , <i> ''''' miphtān ''''' </i> , &nbsp;1 Samuel 5:4 , &nbsp;1 Samuel 5:5; &nbsp;Ezekiel 9:3 , etc.). - N ext to the corner-stone, the threshold was specially sacred, and in many instances foundation-sacrifices have been found buried under the threshold. In later times, when the Hebrews became weaned of this unholy practice, the rite remained with the substitution of a lamp enclosed between two bowls as a symbol of the life. See Gezer . </p> (8) Hearth <p> <i> Hearth </i> ( אח , <i> ''''' 'āḥ ''''' </i> , &nbsp; Jeremiah 36:22 , &nbsp;Jeremiah 36:23 , the Revised Version (British and American) "brazier"; כּיּור , <i> ''''' kiyyōr ''''' </i> ). - T he references in the Old Testament and the frequent discovery of hearths make it clear that so much provision for heating had been made. It is unlikely, however, that chimneys were provided. The smoke from the wood or charcoal fuel was allowed to find its way through the door and windows and the many interstices occurring in workmanship of the worst possible description. The "chimney" referred to (&nbsp; Hosea 13:3 ) is a doubtful translation. The "fire in the brazier" (&nbsp; Jeremiah 36:22 the Revised Version (British and American)) which burned before the king of Judah in his "winter house" was probably of charcoal. The modern natives, during the cold season, huddle around and warm their hands at a tiny glow in much the same way as their ancient predecessors. The use of cow and camel dung for baking- oven ( <i> ''''' tannūr ''''' </i> ) fires appears to have continued from the earliest time to the present day (&nbsp;Ezekiel 4:15 ). See also [[Hearth]] . </p> (9) Window <p> Window ( θυρίς , <i> ''''' thurı́s ''''' </i> , &nbsp; Acts 20:9; &nbsp;2 Corinthians 11:33 ). - I t would appear that windows were often simple openings in the wall which were furnished with some method of closing, which, it may be conjectured, was somewhat the same as the primitive door previously mentioned. The window of the ark ( <i> ''''' ḥallōn ''''' </i> , &nbsp;Genesis 8:6 ), the references in &nbsp;Genesis 26:8; &nbsp;Joshua 2:15 , and the window from which Jezebel looked (&nbsp;2 Kings 9:30 ), were presumably of the casement class. Ahaziah fell through a lattice ( <i> ''''' ṣebhākhāh ''''' </i> ) in the same palace, and the same word is used for the "networks" (&nbsp;1 Kings 7:41 ) "covering the bowls of the capitals," and in &nbsp;Song of Solomon 2:9 , "through the lattice" ( <i> ''''' ḥărakkı̄m ''''' </i> ). It would appear, therefore, that some variety of treatment existed, and that the simple window opening with casement and the opening filled in with a lattice or grill were distinct. Windows were small, and, according to the Mishna, were kept not less than 6 ft. from floor to sill. The lattice was open, without glass filling, and in this connection there is the interesting figurative reference in &nbsp; Isaiah 54:12 the King James Version, "windows of agates," translated in the Revised Version (British and American) "pinnacles of rubies." Heaven is spoken of as having "windows" ( <i> ''''' 'ărubbāh ''''' </i> ) for rain (&nbsp;Genesis 7:11; &nbsp;Genesis 8:2; &nbsp;2 Kings 7:2 , etc.). </p> (10) Roof <p> <i> Roof </i> ( גּג , <i> ''''' gagh ''''' </i> ; στέγη , <i> ''''' stégē ''''' </i> ). - T hese were flat. Compare "The beams of our house are cedars, and our rafters are firs" (&nbsp;Song of Solomon 1:17 ). To get over the difficulty of the larger spans, a common practice was to introduce a main beam ( ה , <i> ''''' ḳūrāh ''''' </i> ) carried on the walls and strengthened by one or more intermediate posts let into stone sockets laid on the floor. Smaller timbers as joists ("rafters ," <i> ''''' rāhı̄ṭ ''''' </i> ) were spaced out and covered in turn with brushwood; the final covering, being of mud mixed with chopped straw, was beaten and rolled. A tiny stone roller is found on every modern native roof, and is used to roll the mud into greater solidity every year on the advent of the first rains. [[Similar]] rollers have been found among the ancient remains throughout the country; see <i> Excavations of Gezer </i> , I, 190; <i> PEFS </i> , Warren's letters, 46. "They let him down through the tiles (κέραμος , <i> ''''' kéramos ''''' </i> ) with his couch into the midst before Jesus" (&nbsp;Luke 5:19 ) refers to the breaking through of a roof similar to this. The roof ("housetop ," <i> ''''' gagh ''''' </i> ; δῶμα , <i> ''''' dō̇ma ''''' </i> ) was an important part of every house and was subjected to many uses. It was used for worship (&nbsp;2 Kings 23:12; &nbsp;Jeremiah 19:13; &nbsp;Jeremiah 32:29; &nbsp;Zephaniah 1:5; &nbsp;Acts 10:9 ). [[Absalom]] spread his tent on the "top of the house" (&nbsp;2 Samuel 16:22 ). In the Feast of the Tabernacles temporary booths ( <i> ''''' ṣukkāh ''''' </i> ) were erected on the housetops. The people, as is their habit today, gathered together on the roof as a common meeting-place on high days and holidays (&nbsp;Judges 16:27 ). The wild wranglings which can be heard in any modern native village, resulting in vile accusations and exposure of family secrets hurled from the housetops of the conflicting parties, illustrate the passage, "And what ye have spoken in the ear in the inner chambers shall be proclaimed upon the housetops" (&nbsp;Luke 12:3 ). </p> <p> 2. Houses of More than One Story </p> (1) Upper Chambers and Stairs <p> It is certain that there were upper chambers ( <i> ''''' ‛ălı̄yāh ''''' </i> ; ὑπερῷον , <i> ''''' huperō̇on ''''' </i> , &nbsp; Acts 9:37 , etc.) to some of the houses. Ahaziah was fatally injured by falling from the window of his palace, and a somewhat similar fate befell his mother, Jezebel (&nbsp;2 Kings 1:2; &nbsp;2 Kings 9:33 ). The escape of the spies from the house on the wall at Jericho (&nbsp;Joshua 2:15 ) and that of Paul from Damascus (&nbsp;2 Corinthians 11:33 ) give substantial evidence of window openings at a considerable height. [[Elijah]] carried the son of the widow of [[Zarephath]] "up into the chamber." The Last Supper was held in an upper chamber (&nbsp;Mark 14:15 ). Some sort of stairs ( ה , <i> ''''' ma‛̇ălāh ''''' </i> ) of stone or wood must have existed, and the lack of the remains of stone steps suggests that they were wood steps, probably in the form of ladders. </p> (2) Palaces and Castles <p> <i> Palaces and castles </i> ( <i> ''''' 'armōn ''''' </i> , <i> ''''' bı̄rah ''''' </i> , <i> ''''' hēkhāl ''''' </i> ; αὐλή , <i> ''''' aulḗ ''''' </i> , παρεμβολη , <i> ''''' parembole ''''' </i> ). - T hese were part of every city and were more elaborate in plan, raised in all probability to some considerable height. The Canaanite castle discovered by Macalister at Gezer shows a building of enormously thick walls and small rooms. Reisner has unearthed Ahab's palace at Samaria, revealing a plan of considerable area. Solomon's palace is detailed in &nbsp;1 Kings 7 (see Temple ). In this class may also be included the megalithic fortified residences with the beehive guard towers of an earlier date, described by Dr. Mackenzie ( <i> Pef </i> , I) . </p> <p> 3. Internal Appearance </p> <p> [[Walls]] were plastered (&nbsp; Leviticus 14:43 , &nbsp;Leviticus 14:18 ), and small fragments of painted (&nbsp; Jeremiah 22:14 ) plaster discovered from time to time show that some attempt at mural decoration was made, usually in the form of crudely painted line ornament. Walls were recessed here and there into various forms of cupboards (which see) at various levels. The smaller cuttings in the wall were probably for lamps, and in the larger and deeper recesses bedmats may have been kept and garments stored. </p> III. Other Meanings <p> The word has often the sense of "household," and this term is frequently substituted in the Revised Version (British and American) for "house" of the King James Version (e.g. &nbsp;Exodus 12:3; &nbsp;2 Kings 7:11; &nbsp;2 Kings 10:5; &nbsp;2 Kings 15:5; &nbsp;Isaiah 36:3; &nbsp;1 Corinthians 1:11; &nbsp;1 Timothy 5:14 ); in certain cases for phrases with "house" the Revised Version (British and American) has "at home". (Acts 12:46; &nbsp;Acts 5:42 ). See [[House Of God]]; Household . </p> Literature <p> Macalister, <i> Excavations at Gezer </i> ; <i> Pefs </i> ; Sellin, <i> Excavations at Taanach </i> ; Schumacher, <i> Excavations at Tell Mutesellim </i> ; Bliss, <i> Mound of Many Cities </i> ; articles in [[Dictionaries]] and Encyclopedias. </p>