Translation | Verse | Text |
King James | Jer 31:23 | Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, and mountain of holiness. |
Word | Easton Dictionary - Definition |
BLESS | (1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35). (2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2). (3.) A man blesses himself when he invokes God's blessing (Isa. 65:16), or rejoices in God's goodness to him (Deut. 29:19; Ps. 49:18). (4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen. 24:60; 31:55; 1 Sam. 2:20). Sometimes blessings were uttered under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Gen. 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deut. 33). The priests were divinely authorized to bless the people (Deut. 10:8; Num. 6:22-27). We have many examples of apostolic benediction (2 Cor. 13:14; Eph. 6:23, 24; 2 Thess. 3:16, 18; Heb. 13:20, 21; 1 Pet. 5:10, 11). (5.) Among the Jews in their thank-offerings the master of the feast took a cup of wine in his hand, and after having blessed God for it and for other mercies then enjoyed, handed it to his guests, who all partook of it. Ps. 116:13 refers to this custom. It is also alluded to in 1 Cor. 10:16, where the apostle speaks of the "cup of blessing." |
Word | American Tract Society - Definition |
CAPTIVITY | God often punished the sins of the Jews be captivities or servitudes, according to his threatenings, De 28:1-68. Their first captivity, however, from which Moses delivered them, should be considered rather as a permission of Providence, than as a punishment for sin. There were six subjugations of the twelve tribes during the period of the judges. But the most remarkable captivities, or rather expatriations of the Hebrews, were whose of Israel and Judah under the regal government. Israel was first carried away in part about B. C. 740, by Tiglath-pileser, 2Ki 15:29. The tribes east of the Jordan, with parts of Zebulun and Naphtali, Isa 9:1, were the first sufferers. Twenty years later, Shalmanezer carried away the remainder, 2Ki 17:6-24. Aside from certain prophecies, Isa 11:12,13 Jer 31:7-9,16-20 49:2 Eze 37:16 Ho 11:11 Am 9:14 Ob 1:18,19, etc., which are variously interpreter to mean a past or a future return, a physical or a spiritual restoration, there is no evidence that the ten tribes as a body ever returned to Palestine. To Judah are generally reckoned three captivities: 1. Under Jehoiakim, in his third year, B. C. 606, when Daniel and others were carried to Babylon, 2Ki 24:1,2 Da 1:1 2. In the last year of Jehoiakim, when Nebuchadnezzar carried 3,023 Jews to Babylon; or rather, under Jehoiachin, when this prince also was sent to Babylon, that is, in the seventh and eighth years of Nebuchadnezzar, B. C. 598, 2Ki 24:2,12 2Ch 36:8,10 Jer 52:34 3. Under Zedekiah, B. C. 588, when Jerusalem and the temple were destroyed, and most that was valuable among the people and their treasures was carried to Babylon, 2Ki 25:1-30 2Ch 36:1-23. The seventy years during which they were to remain in captivity, Jer 25:11 29:10, are reckoned probably from the date of the first captivity, B. C. 606. While at Babylon the Jews had judges and elders who governed them, and decided matters in dispute juridically according to their laws. The book of Daniel shows us a Jew in a high position at court, and the book of Esther celebrates their numbers and power in the Persian empire. The prophets labored, not in vain, to keep alive the flame of the true religion. At length the seventy years were fulfilled, and Cyrus, in the first year of his reign at Babylon, B. C. 536, made a proclamation throughout his empire permitting the people of God to return to their country, and rebuild the temple, Ezr 1:11. Nearly 50,000 accepted the invitation, Ezr 2:2 Ne 7:7. This company laid the foundation of the second temple, which was completed in the sixth year of Darius, B. C. 516. Fifty-eight years after, Ezra led a small company of 7,000 from Babylon to Judea. He was succeeded as governor by Nehemiah, who labored faithfully and successfully to reform the people, and many of the good fruits of his labors remained until the time of Christ. Probably none among the posterity of Jacob can now prove from which of his twelve sons they are descended. Both Judah and Israel being removed from "the lot of their inheritance" in Canaan, and dispersed among strangers, the various tribes would naturally amalgamate with each other, the envy of Judah and Ephraim would depart, and the memory of Abraham, Moses, and David would revive, Ezr 6:16,17 8:35 Eze 37:26-28. The last captivity of the Jews, A. D. 71, after they had filled up the measure of their iniquity by rejecting Christ and the gospel, was a terrible one. According to Josephus, 1,100,000 perished at the siege of Jerusalem by Titus, and nearly 100,000 captives were scattered among the provinces to perish in gladiatorial shows, doomed to toil as public slaves, or sold into private bondage. The cut represents the medal of the emperor Vespasian, A. D. 71, in memory of the capture of Jerusalem. Under the emperor Hadrian, A. D. 133, a similar crushing blow fell on the Jews who had again assembled in Judea; and at this day they are scattered all over the world, yet distinct from the people among whom they dwell, suffering under the woe which unbelief has brought upon their fathers and themselves, and awaiting the time when Christ "shall turn away ungodliness from Jacob," Ro 11:25,26. |
Word | Easton Dictionary - Definition |
CAPTIVITY | (1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities of the Medes (2 Kings 17:3, 5). Samaria was never again inhabited by the Israelites. The families thus removed were carried to distant cities, many of them not far from the Caspian Sea, and their place was supplied by colonists from Babylon and Cuthah, etc. (2 Kings 17:24). Thus terminated the kingdom of the ten tribes, after a separate duration of two hundred and fifty-five years (B.C. 975-721). Many speculations have been indulged in with reference to these ten tribes. But we believe that all, except the number that probably allied themselves with Judah and shared in their restoration under Cyrus, are finally lost. "Like the dew on the mountain, Like the foam on the river, Like the bubble on the fountain, They are gone, and for ever." (2.) Of Judah. In the third year of Jehoiachim, the eighteenth king of Judah (B.C. 605), Nebuchadnezzar having overcome the Egyptians at Carchemish, advanced to Jerusalem with a great army. After a brief siege he took that city, and carried away the vessels of the sanctuary to Babylon, and dedicated them in the Temple of Belus (2 Kings 24:1; 2 Chr. 36:6, 7; Dan. 1:1, 2). He also carried away the treasures of the king, whom he made his vassal. At this time, from which is dated the "seventy years" of captivity (Jer. 25; Dan. 9:1, 2), Daniel and his companions were carried to Babylon, there to be brought up at the court and trained in all the learning of the Chaldeans. After this, in the fifth year of Jehoiakim, a great national fast was appointed (Jer. 36:9), during which the king, to show his defiance, cut up the leaves of the book of Jeremiah's prophecies as they were read to him in his winter palace, and threw them into the fire. In the same spirit he rebelled against Nebuchadnezzar (2 Kings 24:1), who again a second time (B.C. 598) marched against Jerusalem, and put Jehoiachim to death, placing his son Jehoiachin on the throne in his stead. But Jehoiachin's counsellors displeasing Nebuchadnezzar, he again a third time turned his army against Jerusalem, and carried away to Babylon a second detachment of Jews as captives, to the number of 10,000 (2 Kings 24:13; Jer. 24:1; 2 Chr. 36:10), among whom were the king, with his mother and all his princes and officers, also Ezekiel, who with many of his companions were settled on the banks of the river Chebar (q.v.). He also carried away all the remaining treasures of the temple and the palace, and the golden vessels of the sanctuary. Mattaniah, the uncle of Jehoiachin, was now made king over what remained of the kingdom of Judah, under the name of Zedekiah (2 Kings 24:17; 2 Chr. 36:10). After a troubled reign of eleven years his kingdom came to an end (2 Chr. 36:11). Nebuchadnezzar, with a powerful army, besieged Jerusalem, and Zedekiah became a prisoner in Babylon. His eyes were put out, and he was kept in close confinement till his death (2 Kings 25:7). The city was spoiled of all that was of value, and then given up to the flames. The temple and palaces were consumed, and the walls of the city were levelled with the ground (B.C. 586), and all that remained of the people, except a number of the poorest class who were left to till the ground and dress the vineyards, were carried away captives to Babylon. This was the third and last deportation of Jewish captives. The land was now utterly desolate, and was abondoned to anarchy. In the first year of his reign as king of Babylon (B.C. 536), Cyrus issued a decree liberating the Jewish captives, and permitting them to return to Jerusalem and rebuild the city and the temple (2 Chr. 36:22, 23; Ezra 1; 2). The number of the people forming the first caravan, under Zerubbabel, amounted in all to 42,360 (Ezra 2:64, 65), besides 7,337 men-servants and maid-servants. A considerable number, 12,000 probably, from the ten tribes who had been carried away into Assyria no doubt combined with this band of liberated captives. At a later period other bands of the Jews returned (1) under Ezra (7:7) (B.C. 458), and (2) Nehemiah (7:66) (B.C. 445). But the great mass of the people remained still in the land to which they had been carried, and became a portion of the Jews of the "dispersion" (John 7:35; 1 Pet. 1:1). The whole number of the exiles that chose to remain was probably about six times the number of those who returned. |
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 | Easton Dictionary - Definition |
HABITATION | God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps. 89:14, Heb. mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by them. |
Word | Easton Dictionary - Definition |
HOLINESS | in the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God's service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23, 24). (See SANCTIFICATION.) |
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 |
JUDAH | The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob's children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the Jewish worship; and from Judah sprung David and his royal race, from which descended the Savior of the world. After the return from the captivity, this tribe in some sort united in itself the whole Hebrew nation, who from that time were known only as Judaei, Jews, descendants of Judah. Judah-when named in contradistinction to Israel, Ephraim, the kingdom of the ten tribes, or Samaria-denotes the kingdom of Judah, and of David's descendants. See HEBREWS and KINGS. One of the principal distinctions of this tribe is, that it preserved the true religion, and the public exercise of the priesthood, with the legal ceremonies in the temple at Jerusalem; while the ten tribes gave themselves up to idolatry and the worship of the golden calves. |
Word | Easton Dictionary - Definition |
JUDAH | praise, the fourth son of Jacob by Leah. The name originated in Leah's words of praise to the Lord on account of his birth: "Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah" (Gen. 29:35). It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and "prevailed above his brethren" (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2). Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father's house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father's blessing (Gen. 49:8-12). |
Word | American Tract Society - Definition |
JUSTICE | A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God's word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white throne." A just judgment is the voice of God; and hence an unjust one is doubly hateful in his sight. THE JUSTICE OF GOD is that essential and infinite attribute which makes his nature and his ways the perfect embodiment of equity, and constitutes him the model and the guardian of equity throughout the universe, De 32:4 Ps 89:14. The justice of God could not leave the world without laws, and cannot fail to vindicate them by executing their penalties; and as all mankind perpetually break them, every human soul is under condemnation, and must perish, unless spared through the accepted ransom, the blood of Christ. THE ADMINSITRATION OF JUSTICE among the Hebrews, was characterized by simplicity and promptitude. In early times the patriarch of each family was its judge, Ge 38:24. Afterwards, in the absence of more formal courts, the elders of a household, tribe, or city, were its judges by natural right. In the wilderness, Moses organized for the Jews a regular system of judges, some having jurisdiction over ten families, others over fifty, one hundred, or one thousand. The difficult cases were referred to Moses, and he often sought divine direction concerning them, Ex 18:21-26 Le 24:12. These judges were perhaps the "princes of the congregation," and the chiefs of the families and tribes of whom we afterwards read, Nu 27:3. In the land of Canaan, local magistrates were appointed for every city and village; and these were instructed to cooperate with the priests, as being all together under the theocracy, the actual government of Jehovah, the supreme Judge of Israel, De 16:18 17:8-10 19:17 21:16. Their informal courts were held in the gate of the city, as the most public and convenient place, De 21:9 22:15 25:7; and in the same place contracts were ratified, Ru 4:1,9 Jer 32:7-15. Deborah the prophetess judged Israel beneath a palm-tree, Jud 4:5. Samuel established virtually a circuit court, 1Sa 7:16 8:1; and among the kings, Jehoshaphat made special provision for the faithful administration of justice, 2Ch 19:1-11. The kings themselves were supreme judges, with almost unlimited powers, 1Sa 22:16 2Sa 4:9,10 1Ki 22:26. They were expected, however, to see that justice was everywhere done, and seem to have been accessible to all who were wronged. Frequent complaints are on record in the sacred books of the maladministration of judges, of bribery and perjury, 1Sa 8:3 1Ki 21:8-14 Isa 1:23 10:1 Mic 3:11 7:3. There was no class among the Jews exactly corresponding to our lawyers. The accuser and the accused stood side by side before the judge, with their witnesses, and pleaded their own cause. The accuser is named in several places, Satan, that is, the adversary, Ps 109:6 Zec 3:1-3. No one could be condemned without the concurring testimony of at least two witnesses, Nu 35:30; and these failing, he was obliged to make oath of his innocence, Ex 22:11 Heb 6:16. The sentence of the judge was instantly executed; and in certain cases the witnesses cast the first stone, De 17:5,7 25:2 Jos 7:24 1Sa 22:18 1Ki 2:24 Pr 16:14. The same frightful celerity still marks the administration of justice in the East. The application of torture to extract evidence is only once mentioned, and that under the authority of Rome, Ac 22:24. See SANHEDRIM and SYNAGOGUE. |
Word | Easton Dictionary - Definition |
JUSTICE | is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case. |
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. |
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