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Translation	Verse	Text
Strong Concordance	2Ki 9:1	And Elisha [0477] the prophet [05030] called [07121] one [0259] of the children [01121] of the prophets [05030], and said [0559] unto him, Gird up [02296] thy loins [04975], and take [03947] this box [06378] of oil [08081] in thine hand [03027], and go [03212] to Ramothgilead [07433] [01568]:

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Word	Easton Dictionary - Definition
BOX	for holding oil or perfumery (Mark 14:3). It was of the form of a flask or bottle. The Hebrew word (pak) used for it is more appropriately rendered "vial" in 1 Sam. 10:1, and should also be so rendered in 2 Kings 9:1, where alone else it occurs.

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Word

American Tract Society - Definition

CHILDREN

A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.

A newborn child was washed, rubbed with salt, and wrapped in swaddling clothes, Eze 16:4 Lu 2:7-11. On the eighth day he was circumcised and named. At his weaning a feast was often made, Ge 21:34. The nurse of a female child often attended her through life, Ge 24:59 35:8. Children were to be instructed with great diligence and care, De 6:20-23. They were required to honor and obey their parents, and were subject to the father's control in all things, Ge 22:21 Nu 30:5; they were even liable to be sold into temporary bondage for his debts, Le 25:39-41 2Ki 4:1 Mt 18:25.

The first-born son received, besides other privileges, (see BIRTHRIGHT,) two portions of his father's estate; the other sons, one portion each. The sons of concubines received presents, and sometimes an equal portion with the others, Ge 21:8-21 25:1-6 49:1-27 Jud 11:1-7. The daughters received no portion, except in cases provided for in Nu 27:1-11.

The term child or children, by a Hebrew idiom, is used to express a great variety of relations: the good are called children of God, of light, of the kingdom, etc.; the bad are named children of the devil, of wrath, of disobedience, etc. A strong man is called a son of strength; an impious man, a son of Belial; an arrow, the son of a bow, and a branch the son of a tree. The posterity of a man is his "sons," for many generations.

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Word

American Tract Society - Definition

ELISHA

The pupil and successor of Elijah, a prophet of Israel during the reign of Jehoram, Jehu, Jehoahaz, and Joash, B. C. 903-838. He was a native of Abel-meholah, where he was at work ploughing when Elijah called him to become a prophet, 1Ki 19:16. Some years afterwards he witnessed the miraculous ascension of Elijah, divided the Jordan with his mantle, and took his place at the head of the schools of the prophets. During his long ministry he acted an important part in the public affairs of Israel. Many miracles also were wrought at his word; some of these were, healing the waters of Jericho; supplying the widow's cruse with oil, and the allied armies of Judah, Israel, and Edom with water; gaining a son for the woman of Shunem, and restoring him to life; healing the leprosy of Naaman; detecting and punishing Ghazi. His history is recorded in 2Ki 2:1-9:37 13:14-21. He died lamented by king Joash and the people; and a year afterwards, a corpse deposited in the same sepulchre was at once restored to life.

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Word

Easton Dictionary - Definition

ELISHA

God his salvation, the son of Shaphat of Abel-meholah, who became the attendant and disciple of Elijah (1 Kings 19:16-19). His name first occurs in the command given to Elijah to anoint him as his successor (1 Kings 19:16). This was the only one of the three commands then given to Elijah which he accomplished. On his way from Sinai to Damascus he found Elisha at his native place engaged in the labours of the field, ploughing with twelve yoke of oxen. He went over to him, threw over his shoulders his rough mantle, and at once adopted him as a son, and invested him with the prophetical office (comp. Luke 9:61, 62). Elisha accepted the call thus given (about four years before the death of Ahab), and for some seven or eight years became the close attendant on Elijah till he was parted from him and taken up into heaven. During all these years we hear nothing of Elisha except in connection with the closing scenes of Elijah's life. After Elijah, Elisha was accepted as the leader of the sons of the prophets, and became noted in Israel. He possessed, according to his own request, "a double portion" of Elijah's spirit (2 Kings 2:9); and for the long period of about sixty years (B.C. 892-832) held the office of "prophet in Israel" (2 Kings 5:8).

After Elijah's departure, Elisha returned to Jericho, and there healed the spring of water by casting salt into it (2 Kings 2:21). We next find him at Bethel (2:23), where, with the sternness of his master, he cursed the youths who came out and scoffed at him as a prophet of God: "Go up, thou bald head." The judgment at once took effect, and God terribly visited the dishonour done to his prophet as dishonour done to himself. We next read of his predicting a fall of rain when the army of Jehoram was faint from thirst (2 Kings 3:9-20); of the multiplying of the poor widow's cruse of oil (4:1-7); the miracle of restoring to life the son of the woman of Shunem (4:18-37); the multiplication of the twenty loaves of new barley into a sufficient supply for an hundred men (4:42-44); of the cure of Naaman the Syrian of his leprosy (5:1-27); of the punishment of Gehazi for his falsehood and his covetousness; of the recovery of the axe lost in the waters of the Jordan (6:1-7); of the miracle at Dothan, half-way on the road between Samaria and Jezreel; of the siege of Samaria by the king of Syria, and of the terrible sufferings of the people in connection with it, and Elisha's prophecy as to the relief that would come (2 Kings 6:24-7:2).

We then find Elisha at Damascus, to carry out the command given to his master to anoint Hazael king over Syria (2 Kings 8:7-15); thereafter he directs one of the sons of the prophets to anoint Jehu, the son of Jehoshaphat, king of Israel, instead of Ahab. Thus the three commands given to Elijah (9:1-10) were at length carried out.

We do not again read of him till we find him on his death-bed in his own house (2 Kings 13:14-19). Joash, the grandson of Jehu, comes to mourn over his approaching departure, and utters the same words as those of Elisha when Elijah was taken away: "My father, my father! the chariot of Israel, and the horsemen thereof."

Afterwards when a dead body is laid in Elisha's grave a year after his burial, no sooner does it touch the hallowed remains than the man "revived, and stood up on his feet" (2 Kings 13:20-21).

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Word	King James Dictionary - Definition
GIRD	To fasten, secure; to equip; prepare.

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Word

American Tract Society - Definition

HAND

Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one's self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu 8:10 27:18 Mr 10:16 Ac 6:6 19:6 1Ti 4:14. The hands of the high priest laid upon the scapegoat, as if transferring the guilt of the people to his head, represented the work wrought by Christ in order that the sinner might not be "driven away in his wickedness." See WASHING.

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Word

Easton Dictionary - Definition

HAND

Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc.

The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Matt. 26:64).

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Word	American Tract Society - Definition
LOINS	See GIRDLE.

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Word	King James Dictionary - Definition
LOINS	The lower back; waist.

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Word

American Tract Society - Definition

OIL

Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business, 1Ch 27:28 Eze 27:17 Ho 12:1. Oil was as much an article of storage and of traffic as corn and wine, 2Ch 32:28 Ezr 3:7.

The best oil was obtained from the fruit while yet green by a slight beating or pressing, Ex 27:20 29:40. The ripe fruit is now, and has been from ancient times, crushed by passing stone rollers over it. The crushed mass is then subjected to pressure in the oil-mill, Hebrew, gath-shemen. The olive-berries are not now trodden with the feet. This, however seems to have been practiced among the Hebrews, at least to some extent when the berries had become soft by keeping, Mic 6:15. Gethsemane, that is, oil-press, probably took its name originally from some oil-press in its vicinity. See OLIVE.

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Word

Easton Dictionary - Definition

OIL

Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (Ex. 25:6; 27:20; Matt. 25:3); for medicinal purposes (Isa. 1:6; Luke 10:34; James 5:14); and for anointing the dead (Matt. 26:12; Luke 23:56).

It was one of the most valuable products of the country (Deut. 32:13; Ezek. 16:13), and formed an article of extensive commerce with Tyre (27:17).

The use of it was a sign of gladness (Ps. 92:10; Isa. 61:3), and its omission a token of sorrow (2 Sam. 14:2; Matt. 6:17). It was very abundant in Galilee. (See OLIVE.)

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Word

Easton Dictionary - Definition

PROPHET

(Heb. nabi, from a root meaning "to bubble forth, as from a fountain," hence "to utter", comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro'eh, "seer", began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, "seer" (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: "Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer" (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem "diviner," a word used only of a false prophet.

The "prophet" proclaimed the message given to him, as the "seer" beheld the vision of God. (See Num. 12:6, 8.) Thus a prophet was a spokesman for God; he spake in God's name and by his authority (Ex. 7:1). He is the mouth by which God speaks to men (Jer. 1:9; Isa. 51:16), and hence what the prophet says is not of man but of God (2 Pet. 1:20, 21; comp. Heb. 3:7; Acts 4:25; 28:25). Prophets were the immediate organs of God for the communication of his mind and will to men (Deut. 18:18, 19). The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation they communicated from God, no matter what its nature might be. The foretelling of future events was not a necessary but only an incidental part of the prophetic office. The great task assigned to the prophets whom God raised up among the people was "to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government."

Any one being a spokesman for God to man might thus be called a prophet. Thus Enoch, Abraham, and the patriarchs, as bearers of God's message (Gen. 20:7; Ex. 7:1; Ps. 105:15), as also Moses (Deut. 18:15; 34:10; Hos. 12:13), are ranked among the prophets. The seventy elders of Israel (Num. 11:16-29), "when the spirit rested upon them, prophesied;" Asaph and Jeduthun "prophesied with a harp" (1 Chr. 25:3). Miriam and Deborah were prophetesses (Ex. 15:20; Judg. 4:4). The title thus has a general application to all who have messages from God to men.

But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel. Colleges, "schools of the prophets", were instituted for the training of prophets, who were constituted, a distinct order (1 Sam. 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to the close of the Old Testament. Such "schools" were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho. The "sons" or "disciples" of the prophets were young men (2 Kings 5:22; 9:1, 4) who lived together at these different "schools" (4:38-41). These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, "to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny."

In New Testament times the prophetical office was continued. Our Lord is frequently spoken of as a prophet (Luke 13:33; 24:19). He was and is the great Prophet of the Church. There was also in the Church a distinct order of prophets (1 Cor. 12:28; Eph. 2:20; 3:5), who made new revelations from God. They differed from the "teacher," whose office it was to impart truths already revealed.

Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon. These are divided into four groups:

(1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.

(2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah.

(3.) The prophets of Captivity, viz., Ezekiel and Daniel.

(4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.

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Word

American Tract Society - Definition

PROPHETS

A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God's Spirit, were sometimes fervidly and vehemently agitated, similar motions were called prophesying when exhibited by persons who were filled with an evil spirit, "prophesied in his house," 1Sa 18:10. In the New Testament, the "prophets" were a class of men supernaturally endowed, and standing next to the apostles. They seem to have spoken from immediate inspiration, whether in reference to future events of to the mind of the Spirit generally, as in expounding the oracles of God. See 1Co 11:4 14:1,30, etc. Thus it is said in Ac 13:1, that Judas and Silas were prophets; that there were in the church at Antioch certain prophets and teachers, that is, official instructors. God has set in the church, first apostles, then prophets, 1Co 12:28. See also Eph 2:20 Re 18:20 Ac 21:9.

The Old Testament prophets were special agents of Jehovah, raised up and sent as occasion required, to incite to duty, to convict of sin, to call to repentance and reformation, to instruct kings, and denounce against nations the judgments of God, 2Ki 17:13 Jer 25:4. They aided the priest and Levites in teaching religion to the people, especially in the kingdom of Israel, from which the true priests of the Lord withdrew, 2Ki 4:23; and cooperated with the kings in public measure to promote piety and virtue. They were humble, faithful, self-denying, fearless men, 2Ki 1:8 Zec 13:4 Mt 3:4; aloof from the pleasure and luxuries of life, 2Ki 5:15; often persecuted, and slain, Mt 23:34-37 Heb 11:32-38 Jas 2:10; but exerting a powerful influence as witnesses for God. Some of them were called from the plough and the herd, 1Ki 19:20 Am 7:14 Zec 13:5. There were also "schools of the prophets," first mentioned in the time of Samuel, established at Gibeah, Naiotyh, Bethel, Gilgal, and Jericho, where young men were instructed in religion and prepared to guide in religious worship, 1Sa 10:5 19:20 2Ki 2:3,5 4:38. Many of the "sons of the prophets" here taught became not only religious teachers, but inspired prophets. Amos speaks of his own case as an exception, Am 7:14,15. There are several prophetesses mentioned in Scripture; as Miriam, Deborah, and Huldah; and in the New Testament, Anna, Elisabeth, and Mary, and the four daughters of Philip seem to have partaken for a time of prophetic inspiration.

The prophets received their messages from God, sometimes in visions, trances, and dreams. Compare Nu 24:2-16 Joe 2:28 Ac 10:11, 12 Re 1:10-20. These revelations were at times attended with overpowering manifestations of the Godhead; and at other times were simply breathed into the mind by the Spirit of God. Their messages were delivered to the kings, princes, and priests whom they most concerned, or to the people at large, in writing, or by word of mouth and in public places; often with miracles, or with symbolic actions designed to explain and enforce them, Isa 20:1-6 Jer 7:2 19:1-15 Eze 3:10.

The Old Testament contains the inspired writings of sixteen of the Hebrew prophets; four of whom, Isaiah, Jeremiah, Ezekiel, and Daniel are called the greater prophets and the other twelve the minor prophets. Respecting the true chronological order of the prophets, there is in some cases great diversity of opinion. Below is given the arrangement preferred by some; while others, so far as the minor prophets ace concerned, adhere to that given in the Hebrew Bible and our common version. See each name in its place, for further particulars.

1. Jonah, during the reign of Jeroboam III, king of Israel, which commenced 825 B. C.; or perhaps as early as Joash, the predecessor of Jeroboam.

2. Joel, under Uzziah king of Judah, nearly 800 B. C., before Amos and Hosea came upon the stage.

3. Amos, under Uzziah king of Judah, and during the latter years of Jeroboam II, king of Israel. About 787 B. C.

4. Hosea, under Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and under Jeroboam II And his successors, kings of Israel. From about 785 to 725 B. C.

5. Isaiah, near the death of Uzziah king of Judah, and the beginning of the reign of Jotham, B. C. 758, to the reign of Manasseh, B. C. 697.

6. Micah, under Jotham, Ahaz, and Hezekiah, kings of Judah. Jotham began to reign B. C. 758, and Hezekiah died B. C. 697. Thus Micah was contemporary with Isaiah

7. Nahum, in the latter part of the reign of Hezekiah, and after the expedition of Sennacherib. Between 710 and 700 B. C.

8. Zephaniah, soon after the beginning of the reign of Josiah, and before the destruction of Nineveh. About B. C. 630.

9. Jeremiah, in the thirteenth year of Josiah king of Judah, B. C. 628. Jeremiah continued to prophesy under Shallum, Jehoiakim, Jeconiah, and Zedekiah, to the taking of Jerusalem by the Chaldeans, B. C. 588. It is supposed he died two years afterwards in Egypt.

10. Habakkuk, in Judah, near the beginning of the reign of Jehoiakim, about 610 B. C., and before the coming of Nebuchadnezzar.

11. Obadiah, near the fall and captivity of Jerusalem, B. C. 588, and before the desolation of Idumaea.

12. Ezekiel, carried captive to Babylon with Jeconiah king of Judah, 598 B. C. He began to prophesy about B. C. 590; and continued, under Nebuchadnezzar, till fourteen years, after the final capture of Jerusalem B. C. 588.

13. Daniel, taken into Chaldea while young, B. C. 606, the fourth year of Jehoiadim king of Judah. He prophesied in Babylon to the end of the captivity and probably finished about 534 B. C.

14. Haggai, returned from the captivity B. C. 536, and prophesied in the second year of Darius son of Hystaspes, B. C. 520.

15. Zechariah, prophesied in Judea at the same time as Haggai, B. C. 520, and seems to have continued after him.

16. Malachi supposed to have prophesied about 416 B. C., in the latter part of the administration of Nehemiah at Jerusalem.

Christ, of whom all the prophets bore witness, Lu 24:27,44 Ac 10:43 1Pe 1:10-11, is eminently THE PROPHET of his church in all ages, De 18:15-19 Ac 3:22-24; revealing to them, by his inspired servants, by himself, and by his Spirit, all we know of God and immortality.

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