Translation | Verse | Text |
Strong Concordance | 2Ch 23:11 | Then they brought out [03318] the king's [04428] son [01121], and put [05414] upon him the crown [05145], and gave him the testimony [05715], and made him king [04427]. And Jehoiada [03077] and his sons [01121] anointed [04886] him, and said [0559], God save [02421] the king [04428]. |
Word | American Tract Society - Definition |
CROWN | There are two distinct Hebrew terms rendered crown. The one represents such headdresses as we should designate coronet, band, miter, tiara, garland, etc. The other is generally applied to the headdresses of kings. The former was a simple fillet or diadem around the head, variously ornamented. Newly-married persons of both sexes wore crowns on their wedding-day, So 3:11 Eze 16:12. The crowns of kings were sometimes white fillets, bound round the forehead, the ends falling back on the neck; or were made of gold tissue, adorned with jewels. That of the Jewish high priest was a fillet, or diadem, tied with a ribbon of a hyacinth color, Ex 28:36 39:30. Occasionally the crown was of pure gold, and was worn by kings, 2Ch 23:11, sometimes when they went to battle, 2Sa 1:10 12:30. It was also worn by queens, Es 2:17. The crown is a symbol of honor, power, and eternal life, Pr 12:4 La 5:16 1Pe 5:4. Crowns or garlands were given to the successful competitors at the Grecian games, to which frequent allusion is made in the Epistle, 2Ti 4:7,8. |
Word | Easton Dictionary - Definition |
CROWN | (1.) Denotes the plate of gold in the front of the high priest's mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12). (2.) The more general name in Hebrew for a crown is 'atarah, meaning a "circlet." This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In Rev. 12:3; 13:1, we read of "many crowns," a token of extended dominion. (3.) The ancient Persian crown (Esther 1:11; 2:17; 6:8) was called kether; i.e., "a chaplet," a high cap or tiara. Crowns were worn sometimes to represent honour and power (Ezek. 23:42). They were worn at marriages (Cant. 3:11; Isa. 61:10, "ornaments;" R.V., "a garland"), and at feasts and public festivals. The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the "civic crown" on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life (James 1:12; Rev. 2:10) "that fadeth not away" (1 Pet. 5:4, Gr. amarantinos; comp. 1:4). Probably the word "amaranth" was applied to flowers we call "everlasting," the "immortal amaranth." |
Word | American Tract Society - Definition |
GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
Word | Easton Dictionary - Definition |
GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
Word | American Tract Society - Definition |
JEHOIADA | A high priest, who preserved the life and throne of the young Josiah against the usurping Athaliah. His wisdom and piety continued to bless the kingdom until he dies, B. C. 834, aged 130, and was buried |
Word | Easton Dictionary - Definition |
JEHOIADA | Jehovah-known. (1.) The father of Benaiah, who was one of David's chief warriors (2 Sam. 8:18; 20:23). (2.) The high priest at the time of Athaliah's usurpation of the throne of Judah. He married Jehosheba, or Jehoshabeath, the daughter of king Jehoram (2 Chr. 22:11), and took an active part along with his wife in the preservation and training of Jehoash when Athaliah slew all the royal family of Judah. The plans he adopted in replacing Jehoash on the throne of his ancestors are described in 2 Kings 11:2; 12:2; 2 Chr. 22:11; 23:24. He was among the foremost of the benefactors of the kingdom, and at his death was buried in the city of David among the kings of Judah (2 Chr. 24:15, 16). He is said to have been one hundred and thirty years old. |
Word | Easton Dictionary - Definition |
KING | is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22). This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are also called "kings" (Dan. 7:22, 27; Matt. 19:28; Rev. 1:6, etc.). Death is called the "king of terrors" (Job 18:14). Jehovah was the sole King of the Jewish nation (1 Sam. 8:7; Isa. 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (1 Sam. 8:5). The prophet Samuel remonstrated with them, but the people cried out, "Nay, but we will have a king over us." The misconduct of Samuel's sons was the immediate cause of this demand. The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (1 Sam. 10:1). The limits of the king's power were prescribed (1 Sam. 10:25). The officers of his court were, (1) the recorder or remembrancer (2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam. 8:17; 20:25); (3) the officer over the house, the chief steward (Isa. 22:15); (4) the "king's friend," a confidential companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14); (6) captain of the bodyguard (2 Sam. 20:23); (7) officers over the king's treasures, etc. (1 Chr. 27:25-31); (8) commander-in-chief of the army (1 Chr. 27:34); (9) the royal counsellor (1 Chr. 27:32; 2 Sam. 16:20-23). (For catalogue of kings of Israel and Judah see chronological table in Appendix.) |
Word | King James Dictionary - Definition |
SAVE | Except; besides. |
Word | American Tract Society - Definition |
SON | Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul's "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a similar sense men are sometimes called sons of God, Lu 3:38 Ro 8:14. |
Word | American Tract Society - Definition |
TESTIMONY | The whole revelation of God, testifying to man what he is to believe, do, and hope, Ps 19:7 119:88,99 1Co 1:6 Re 1:2. The two stone tables of the law were a visible "testimony" or witness of God's covenant with his people; and hence the ark of the covenant was called sometimes the testimony, or the ark of the testimony, Ex 25:22 34:29. See ARK. |
Word | Easton Dictionary - Definition |
TESTIMONY | (1.) Witness or evidence (2 Thess. 1:10). (2.) The Scriptures, as the revelation of God's will (2 Kings 11:12; Ps. 19:7; 119:88; Isa. 8:16, 20). (3.) The altar raised by the Gadites and Reubenites (Josh. 22:10). |
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