| Translation | Verse | Text |
| Strong Concordance | 2Ki 23:19 | And all the houses [01004] also of the high places [01116] that were in the cities [05892] of Samaria [08111], which the kings [04428] of Israel [03478] had made [06213] to provoke the LORD to anger [03707], Josiah [02977] took away [05493], and did [06213] to them according to all the acts [04639] that he had done [06213] in Bethel [01008]. |
| Word | American Tract Society - Definition |
| ANGER | A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but figuratively speaking, that is, after the manner of men; and because he punishes the wicked with severity of a superior provoked to anger. |
| Word | Easton Dictionary - Definition |
| ANGER | the emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11). |
| Word | American Tract Society - Definition |
| BETHEL | House of God, the name of a city west of Hai, on the confines of the tribes of Ephraim and Benjamin, Ge 12:8 28:10-22, and occupying the spot where Jacob slept and had his memorable dream, the name he then gave it superseding the old name Luz, Jud 1:23. Thirty years after, he again pitched his tent there, Ge 35:1-15. It was captured by Joshua, and given to Benjamin, Jos 12:9 18:22. The Ephraimites, however, expelled the Canaanites, Jud 1:22-26. Here the ark of the covenant, and probably the tabernacle, long remained, Jud 20:26 1Sa 10:3. Samuel held his court here in turn, 1Sa 7:16. After Solomon, it became a seat of gross idolatry; Jeroboam choosing it as the place for one of his golden calves, from the sacredness previously attached to it, 1Ki 12:29. The prophets were charged with messages against Bethel, 1Ki 13:1,2 Jer 48:13 Am 3:14 7:10. The first of these was fulfilled by Josiah, 2Ki 23:13; and the others in the later desolation of Bethel, where nothing but ruins can now be found. Its site was identified by Dr. Robinson, in the place now called Beitin. It is twelve miles from Jerusalem towards Shechem, on the southern side of a hill, with a narrow and fertile valley on the east, and the long-traveled road on the west. At the bottom of the hill are the remains of a vast stone reservoir, of an ancient Hebrew age. |
| Word | Easton Dictionary - Definition |
| BETHEL | house of God. (1.) A place in Central Palestine, about 10 miles north of Jerusalem, at the head of the pass of Michmash and Ai. It was originally the royal Canaanite city of Luz (Gen. 28:19). The name Bethel was at first apparently given to the sanctuary in the neighbourhood of Luz, and was not given to the city itself till after its conquest by the tribe of Ephraim. When Abram entered Canaan he formed his second encampment between Bethel and Hai (Gen. 12:8); and on his return from Egypt he came back to it, and again "called upon the name of the Lord" (13:4). Here Jacob, on his way from Beersheba to Haran, had a vision of the angels of God ascending and descending on the ladder whose top reached unto heaven (28:10, 19); and on his return he again visited this place, "where God talked with him" (35:1-15), and there he "built an altar, and called the place El-beth-el" (q.v.). To this second occasion of God's speaking with Jacob at Bethel, Hosea (12:4,5) makes reference. In troublous times the people went to Bethel to ask counsel of God (Judg. 20:18, 31; 21:2). Here the ark of the covenant was kept for a long time under the care of Phinehas, the grandson of Aaron (20:26-28). Here also Samuel held in rotation his court of justice (1 Sam. 7:16). It was included in Israel after the kingdom was divided, and it became one of the seats of the worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the prophet Hosea (Hos. 4:15; 5:8; 10:5, 8) calls it in contempt Beth-aven, i.e., "house of idols." Bethel remained an abode of priests even after the kingdom of Israel was desolated by the king of Assyria (2 Kings 17:28, 29). At length all traces of the idolatries were extirpated by Josiah, king of Judah (2 Kings 23:15-18); and the place was still in existence after the Captivity (Ezra 2:28; Neh. 7:32). It has been identified with the ruins of Beitin, a small village amid extensive ruins some 9 miles south of Shiloh. (2.) Mount Bethel was a hilly district near Bethel (Josh. 16:1; 1 Sam. 13:2). (3.) A town in the south of Judah (Josh. 8:17; 12:16). |
| Word | American Tract Society - Definition |
| ISRAEL | Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah. |
| Word | Easton Dictionary - Definition |
| ISRAEL | the name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because "as a prince he had power with God and prevailed." (See JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the "house of Israel" (Ex. 16:31; 40:38). This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3; John 1:47; Rom. 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Sam. 2:9, 10, 17, 28; 3:10, 17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation. |
| Word | American Tract Society - Definition |
| JOSIAH | Son of Amon and great-grandson of Hezekiah, a pious king of Judah, who introduced great reforms in the temple worship, and in the religious character of the nation in general. No king set himself more earnestly to destroy every vestige of idolatry out of the land. Among other things, he defiled the altars of the idols at Bethel by burning upon them the bones from the tombs of their deceased priests; as had been foretold more than three centuries before, 1Ki 13:2. While cleaning and repairing the temple at his command, the priests found the temple copy of the five books of the law, perhaps the original copy from Moses' own hand. The sacred book was too much neglected in those days of declension; and even the pious Josiah seems to have been impressed by the closing chapters of Deuteronomy as though he had never read them before. To avert the judgments there threatened, he humbled himself before God, and sought to bring the people to repentance. He caused them to renew their covenant with Jehovah, and celebrated the Passover with a solemnity like that of its first institution. The repentance of the people was heartless, and did not avert the divine judgments. Josiah, however, was taken away from the evil to come. He met death in battle with Pharaohnecho, whose passage across his territory to attack the king of Assyria, Josiah felt obliged to resist. The death of this wise and pious king was deeply lamented, by the prophet Jeremiah and all the people, Zec 12:11. He began to reign B. C. 641, at the age of eight years, and reigned thirty-one years, 2Ki 22:1-23:37 2Ch 34:1-35:27. |
| Word | Easton Dictionary - Definition |
| JOSIAH | healed by Jehovah, or Jehovah will support. The son of Amon, and his successor on the throne of Judah (2 Kings 22:1; 2 Chr. 34:1). His history is contained in 2 Kings 22, 23. He stands foremost among all the kings of the line of David for unswerving loyalty to Jehovah (23:25). He "did that which was right in the sight of the Lord, and walked in all the way of David his father." He ascended the throne at the early age of eight years, and it appears that not till eight years afterwards did he begin "to seek after the God of David his father." At that age he devoted himself to God. He distinguished himself by beginning a war of extermination against the prevailing idolatry, which had practically been the state religion for some seventy years (2 Chr. 34:3; comp. Jer. 25:3, 11, 29). In the eighteenth year of his reign he proceeded to repair and beautify the temple, which by time and violence had become sorely dilapidated (2 Kings 22:3, 5, 6; 23:23; 2 Chr. 34:11). While this work was being carried on, Hilkiah, the high priest, discovered a roll, which was probably the original copy of the law, the entire Pentateuch, written by Moses. When this book was read to him, the king was alarmed by the things it contained, and sent for Huldah, the "prophetess," for her counsel. She spoke to him words of encouragement, telling him that he would be gathered to his fathers in peace before the threatened days of judgment came. Josiah immediately gathered the people together, and engaged them in a renewal of their ancient national covenant with God. The Passover was then celebrated, as in the days of his great predecessor, Hezekiah, with unusual magnificence. Nevertheless, "the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah" (2 Kings 22:3-20; 23:21-27; 2 Chr. 35:1-19). During the progress of this great religious revolution Jeremiah helped it on by his earnest exhortations. Soon after this, Pharaoh-Necho II. (q.v.), king of Egypt, in an expedition against the king of Assyria, with the view of gaining possession of Carchemish, sought a passage through the territory of Judah for his army. This Josiah refused to permit. He had probably entered into some new alliance with the king of Assyria, and faithful to his word he sought to oppose the progress of Necho. The army of Judah went out and encountered that of Egypt at Megiddo, on the verge of the plain of Esdraelon. Josiah went into the field in disguise, and was fatally wounded by a random arrow. His attendants conveyed him toward Jerusalem, but had only reached Hadadrimmon, a few miles south of Megiddo, when he died (2 Kings 23:28, 30; comp. 2 Chr. 35:20-27), after a reign of thirty-one years. He was buried with the greatest honours in fulfilment of Huldah's prophecy (2 Kings 22:20; comp. Jer. 34:5). Jeremiah composed a funeral elegy on this the best of the kings of Israel (Lam. 4:20; 2 Chr. 35:25). The outburst of national grief on account of his death became proverbial (Zech. 12:11; comp. Rev. 16:16). |
| Word | American Tract Society - Definition |
| LORD | This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH. |
| Word | Easton Dictionary - Definition |
| LORD | There are various Hebrew and Greek words so rendered. (1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Jehovah" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version. (2.) Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name "Jehovah," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai. (3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Jehovah" and "'Adonai." (4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. "The men of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13). (5.) Heb. seren, applied exclusively to the "lords of the Philistines" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron. |
| Word | American Tract Society - Definition |
| SAMARIA | 1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3. 2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki 16.23,24. It became the favorite residence of the kings of Israel, instead of Shechem and Thirzah the former capitals. It was highly adorned with public buildings. Ahab built there a palace of ivory, 1Ki 22:39, and also a temple of Baal, 1Ki 16:32,33, which Jehu destroyed, 2Ki 10:18-28. The prophets often denounced it for its idolatry, Isa 9:9 Eze 16:46-63. It was twice besieged by the Syrians, 1Ki 20:1-43 2Ki 6:24 7:1-20. At length Shalmanezer king of Assyria captured and destroyed the city, and removed the people of the land, B. C. 720, 2Ki 17:3-6 Ho 10:5-7 Mic 1:1-6. See OMRI. The city was in part rebuilt by Cuthits imported from beyond the Tigris, but was again nearly destroyed by John Hyrcanus. The Roman proconsul Gabinius once more restored it and calling it Gabinia; and it was afterwards given by Augustus to Herod the Great, who enlarged and adorned it, and gave it the name of Sebaste, the Greek translation of the Latin word Augusta, in honor of the emperor. He placed in it a colony of six thousand persons, surrounded it with a strong wall, and built a magnificent temple in honor of Augustus. Early in the apostolic age it was favored by the successful labors of Philip and others, Ac 8.5-25; and the church then formed continued in existence several centuries, till the city of Herod was destroyed. Sebaste was afterwards revived, and is mentioned in the histories of the Crusades. It is now an inconsiderable village, called Sebustieh, with a few cottages built of stones from the ancient ruins. The following is the account of the modern city, as given by Richardson: "Its situation is extremely beautiful and strong by nature; more so, I think, than Jerusalem. It stands on a fine large insulated hill, compassed all round by a broad, deep valley; and when fortified, as it is stated to have been by Herod, one would imagine that in the ancient system of warfare nothing but famine would have reduced such a place. The valley is surrounded by four hills, one on each side, which are cultivated in terraces to the top, sown with grain and planted with fig and olive trees, as is also the valley. The hill of Samaria rises in terraces to a height equal to any of the adjoining mountains." "The present village is small and poor, and after passing the valley, the ascent to it is very steep; but viewed from the station of our tents, it is extremely interesting, both from its natural situation and from the picturesque remains of a ruined convent of good Gothic architecture." "Having passed the village, towards the middle of the first terrace there is a number of columns still standing. I counted twelve in one row, besides several that stood apart, the brotherless remains of other rows. The situation is extremely delightful, and my guide informed me that they belonged to the serai or palace. On the next terrace there are no remains of solid building, but heaps of stones and lime, and rubbish mixed with the soil in great profusion. Ascending to the third or highest terrace, the traces of former buildings were not so numerous, but we enjoyed a delightful view of the surrounding country. The eye passed over the deep valley that compassed the hill of Sebaste, and rested on the mountains beyond, that retreated as they rose with a gentle slope, and met the view in every direction, like a book laid out for perusal on a writingdesk." |
| Word | Easton Dictionary - Definition |
| SAMARIA | a watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the "hill of Shomeron," a solitary mountain, a great "mamelon." It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of "Shomeron", i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to "make streets in Samaria", i.e., probably permission to the Syrian merchants to carry on their trade in the Israelite capital. This would imply the existence of a considerable Syrian population. "It was the only great city of Palestine created by the sovereign. All the others had been already consecrated by patriarchal tradition or previous possession. But Samaria was the choice of Omri alone. He, indeed, gave to the city which he had built the name of its former owner, but its especial connection with himself as its founder is proved by the designation which it seems Samaria bears in Assyrian inscriptions, Beth-khumri ('the house or palace of Omri').", Stanley. Samaria was frequently besieged. In the days of Ahab, Benhadad II. came up against it with thirty-two vassal kings, but was defeated with a great slaughter (1 Kings 20:1-21). A second time, next year, he assailed it; but was again utterly routed, and was compelled to surrender to Ahab (20:28-34), whose army, as compared with that of Benhadad, was no more than "two little flocks of kids." In the days of Jehoram this Benhadad again laid siege to Samaria, during which the city was reduced to the direst extremities. But just when success seemed to be within their reach, they suddenly broke up the seige, alarmed by a mysterious noise of chariots and horses and a great army, and fled, leaving their camp with all its contents behind them. The famishing inhabitants of the city were soon relieved with the abundance of the spoil of the Syrian camp; and it came to pass, according to the word of Elisha, that "a measure of fine flour was sold for a shekel, and two measures of barely for a shekel, in the gates of Samaria" (2 Kings 7:1-20). Shalmaneser invaded Israel in the days of Hoshea, and reduced it to vassalage. He laid siege to Samaria (B.C. 723), which held out for three years, and was at length captured by Sargon, who completed the conquest Shalmaneser had begun (2 Kings 18:9-12; 17:3), and removed vast numbers of the tribes into captivity. (See SARGON.) This city, after passing through various vicissitudes, was given by the emperor Augustus to Herod the Great, who rebuilt it, and called it Sebaste (Gr. form of Augustus) in honour of the emperor. In the New Testament the only mention of it is in Acts 8:5-14, where it is recorded that Philip went down to the city of Samaria and preached there. It is now represented by the hamlet of Sebustieh, containing about three hundred inhabitants. The ruins of the ancient town are all scattered over the hill, down the sides of which they have rolled. The shafts of about one hundred of what must have been grand Corinthian columns are still standing, and attract much attention, although nothing definite is known regarding them. (Comp. Micah 1:6.) In the time of Christ, Western Palestine was divided into three provinces, Judea, Samaria, and Galilee. Samaria occupied the centre of Palestine (John 4:4). It is called in the Talmud the "land of the Cuthim," and is not regarded as a part of the Holy Land at all. It may be noticed that the distance between Samaria and Jerusalem, the respective capitals of the two kingdoms, is only 35 miles in a direct line. |
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