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Translation	Verse	Text
King James	Jos 4:7	Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the LORD; when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever.

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Word	American Tract Society - Definition
ANSWER	Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one's self in judgment, Ge 30:33; Job 9:3.

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Word	Easton Dictionary - Definition
ARK	Noah's ark, a building of gopher-wood, and covered with pitch, 300 cubits long, 50 cubits broad, and 30 cubits high (Gen. 6:14-16); an oblong floating house of three stories, with a door in the side and a window in the roof. It was 100 years in building (Gen. 5:32; 7:6). It was intended to preserve certain persons and animals from the deluge which God was about to bring over the earth. It contained eight persons (Gen. 7:13; 2 Pet. 2:5), and of all "clean" animals seven pairs, and of "unclean" one pair, and of birds seven pairs of each sort (Gen. 7:2, 3). It was in the form of an oblong square, with flat bottom and sloping roof. Traditions of the Deluge, by which the race of man was swept from the earth, and of the ark of Noah have been found existing among all nations. The ark of bulrushes in which the infant Moses was laid (Ex. 2:3) is called in the Hebrew teebah, a word derived from the Egyptian teb, meaning "a chest." It was daubed with slime and with pitch. The bulrushes of which it was made were the papyrus reed. The sacred ark is designated by a different Hebrew word, 'aron', which is the common name for a chest or coffer used for any purpose (Gen. 50:26; 2 Kings 12:9, 10). It is distinguished from all others by such titles as the "ark of God" (1 Sam. 3:3), "ark of the covenant" (Josh. 3:6; Heb. 9:4), "ark of the testimony" (Ex. 25:22). It was made of acacia or shittim wood, a cubit and a half broad and high and two cubits long, and covered all over with the purest gold. Its upper surface or lid, the mercy-seat, was surrounded with a rim of gold; and on each of the two sides were two gold rings, in which were placed two gold-covered poles by which the ark could be carried (Num. 7:9; 10:21; 4:5,19, 20; 1 Kings 8:3, 6). Over the ark, at the two extremities, were two cherubim, with their faces turned toward each other (Lev. 16:2; Num. 7:89). Their outspread wings over the top of the ark formed the throne of God, while the ark itself was his footstool (Ex. 25:10-22; 37:1-9). The ark was deposited in the "holy of holies," and was so placed that one end of the poles by which it was carried touched the veil which separated the two apartments of the tabernacle (1 Kings 8:8). The two tables of stone which constituted the "testimony" or evidence of God's covenant with the people (Deut. 31:26), the "pot of manna" (Ex. 16:33), and "Aaron's rod that budded" (Num. 17:10), were laid up in the ark (Heb. 9:4). (See TABERNACLE ) The ark and the sanctuary were "the beauty of Israel" (Lam. 2:1). During the journeys of the Israelites the ark was carried by the priests in advance of the host (Num. 4:5, 6; 10:33-36; Ps. 68:1; 132:8). It was borne by the priests into the bed of the Jordan, which separated, opening a pathway for the whole of the host to pass over (Josh. 3:15, 16; 4:7, 10, 11, 17, 18). It was borne in the procession round Jericho (Josh. 6:4, 6, 8, 11, 12). When carried it was always wrapped in the veil, the badgers' skins, and blue cloth, and carefully concealed even from the eyes of the Levites who carried it. After the settlement of Israel in Palestine the ark remained in the tabernacle at Gilgal for a season, and was then removed to Shiloh till the time of Eli, between 300 and 400 years (Jer. 7:12), when it was carried into the field of battle so as to secure, as they supposed, victory to the Hebrews, and was taken by the Philistines (1 Sam. 4:3-11), who sent it back after retaining it seven months (1 Sam. 5:7, 8). It remained then at Kirjath-jearim (7:1,2) till the time of David (twenty years), who wished to remove it to Jerusalem; but the proper mode of removing it having been neglected, Uzzah was smitten with death for putting "forth his hand to the ark of God," and in consequence of this it was left in the house of Obed-edom in Gath-rimmon for three months (2 Sam. 6:1-11), at the end of which time David removed it in a grand procession to Jerusalem, where it was kept till a place was prepared for it (12-19). It was afterwards deposited by Solomon in the temple (1 Kings 8:6-9). When the Babylonians destroyed Jerusalem and plundered the temple, the ark was probably taken away by Nebuchadnezzar and destroyed, as no trace of it is afterwards to be found. The absence of the ark from the second temple was one of the points in which it was inferior to the first temple.

Word

Easton Dictionary - Definition

ARK

Noah's ark, a building of gopher-wood, and covered with pitch, 300 cubits long, 50 cubits broad, and 30 cubits high (Gen. 6:14-16); an oblong floating house of three stories, with a door in the side and a window in the roof. It was 100 years in building (Gen. 5:32; 7:6). It was intended to preserve certain persons and animals from the deluge which God was about to bring over the earth. It contained eight persons (Gen. 7:13; 2 Pet. 2:5), and of all "clean" animals seven pairs, and of "unclean" one pair, and of birds seven pairs of each sort (Gen. 7:2, 3). It was in the form of an oblong square, with flat bottom and sloping roof. Traditions of the Deluge, by which the race of man was swept from the earth, and of the ark of Noah have been found existing among all nations.

The ark of bulrushes in which the infant Moses was laid (Ex. 2:3) is called in the Hebrew teebah, a word derived from the Egyptian teb, meaning "a chest." It was daubed with slime and with pitch. The bulrushes of which it was made were the papyrus reed.

The sacred ark is designated by a different Hebrew word, 'aron', which is the common name for a chest or coffer used for any purpose (Gen. 50:26; 2 Kings 12:9, 10). It is distinguished from all others by such titles as the "ark of God" (1 Sam. 3:3), "ark of the covenant" (Josh. 3:6; Heb. 9:4), "ark of the testimony" (Ex. 25:22). It was made of acacia or shittim wood, a cubit and a half broad and high and two cubits long, and covered all over with the purest gold. Its upper surface or lid, the mercy-seat, was surrounded with a rim of gold; and on each of the two sides were two gold rings, in which were placed two gold-covered poles by which the ark could be carried (Num. 7:9; 10:21; 4:5,19, 20; 1 Kings 8:3, 6). Over the ark, at the two extremities, were two cherubim, with their faces turned toward each other (Lev. 16:2; Num. 7:89). Their outspread wings over the top of the ark formed the throne of God, while the ark itself was his footstool (Ex. 25:10-22; 37:1-9). The ark was deposited in the "holy of holies," and was so placed that one end of the poles by which it was carried touched the veil which separated the two apartments of the tabernacle (1 Kings 8:8). The two tables of stone which constituted the "testimony" or evidence of God's covenant with the people (Deut. 31:26), the "pot of manna" (Ex. 16:33), and "Aaron's rod that budded" (Num. 17:10), were laid up in the ark (Heb. 9:4). (See TABERNACLE ) The ark and the sanctuary were "the beauty of Israel" (Lam. 2:1). During the journeys of the Israelites the ark was carried by the priests in advance of the host (Num. 4:5, 6; 10:33-36; Ps. 68:1; 132:8). It was borne by the priests into the bed of the Jordan, which separated, opening a pathway for the whole of the host to pass over (Josh. 3:15, 16; 4:7, 10, 11, 17, 18). It was borne in the procession round Jericho (Josh. 6:4, 6, 8, 11, 12). When carried it was always wrapped in the veil, the badgers' skins, and blue cloth, and carefully concealed even from the eyes of the Levites who carried it. After the settlement of Israel in Palestine the ark remained in the tabernacle at Gilgal for a season, and was then removed to Shiloh till the time of Eli, between 300 and 400 years (Jer. 7:12), when it was carried into the field of battle so as to secure, as they supposed, victory to the Hebrews, and was taken by the Philistines (1 Sam. 4:3-11), who sent it back after retaining it seven months (1 Sam. 5:7, 8). It remained then at Kirjath-jearim (7:1,2) till the time of David (twenty years), who wished to remove it to Jerusalem; but the proper mode of removing it having been neglected, Uzzah was smitten with death for putting "forth his hand to the ark of God," and in consequence of this it was left in the house of Obed-edom in Gath-rimmon for three months (2 Sam. 6:1-11), at the end of which time David removed it in a grand procession to Jerusalem, where it was kept till a place was prepared for it (12-19). It was afterwards deposited by Solomon in the temple (1 Kings 8:6-9). When the Babylonians destroyed Jerusalem and plundered the temple, the ark was probably taken away by Nebuchadnezzar and destroyed, as no trace of it is afterwards to be found. The absence of the ark from the second temple was one of the points in which it was inferior to the first temple.

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Word	King James Dictionary - Definition
ARK	Box; chest.

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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

COVENANT

The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.

A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God's covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Ga 4:24 Heb 7:22 8:6-13 9:15-23 12:24. The divine covenants were ratified by the sacrifice of a victim, to show that without an atonement there could be no communication of blessing and salvation form God to man, Ge 15:1-8 Ex 24:6-8 Heb 9:6. Eminent believers among the covenant people of God were favored by the establishment of particular covenants, in which he promised them certain temporal favors; but these were only renewals to individuals of the "everlasting covenant," with temporal types and pledges of its fulfilment. Thus God covenanted with Noah, Abraham, and David, Ge 9:8,9 17:4,5 Ps 89:3,4, and gave them faith in the Savior afterwards to be revealed, Ro 3:25 Heb 9:15.

In common discourse, we usually say the old and new testaments, or covenants-the covenant between God and the posterity of Abraham, and that which he has made with believers by Jesus Christ; because these two covenants contain eminently all the rest, which are consequences, branches, or explanations of them. The most solemn and perfect of the covenants of God with men is that made through the mediation of our Redeemer, which must subsist to the end of time. The Son of God is the guarantee of it; it is confirmed with his blood; the end and object of it is eternal life, and its constitution and laws are more exalted than those of the former covenant.

Theologians use the phrase "covenant of works" to denote the constitution established by God with man before the fall, the promise of which was eternal life on condition of obedience, Ho 6:7 Ro 3:27 Ga 2:19. They also use the phrase, "covenant of grace or redemption," to denote the arrangement made in the counsels of eternity, in virtue of which the Father forgives and saves sinful men redeemed by the death of the Son.

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Word	Easton Dictionary - Definition
COVENANT	a contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, "covenant." This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, 15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Gen. 31:50), and hence it was called a "covenant of the Lord" (1 Sam. 20:8). The marriage compact is called "the covenant of God" (Prov. 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them (Isa. 28:15, 18). (2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer. 33:20, "my covenant"). We have an account of God's covernant with Abraham (Gen. 17, comp. Lev. 26:42), of the covenant of the priesthood (Num. 25:12, 13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai (Ex. 34:27, 28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 1:24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9). In conformity with human custom, God's covenant is said to be confirmed with an oath (Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17). Hence the covenant is called God's "counsel," "oath," "promise" (Ps. 89:3, 4; 105:8-11; Heb. 6:13-20; Luke 1:68-75). God's covenant consists wholly in the bestowal of blessing (Isa. 59:21; Jer. 31:33, 34). The term covenant is also used to designate the regular succession of day and night (Jer. 33:20), the Sabbath (Ex. 31:16), circumcision (Gen. 17:9, 10), and in general any ordinance of God (Jer. 34:13, 14). A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Num. 18:19; Lev. 2:13; 2 Chr. 13:5). COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Rom. 5:12-19). (2.) The promise was "life" (Matt. 19:16, 17; Gal. 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the "tree of knowledge," etc. (4.) The penalty was death (Gen. 2:16, 17). This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law. The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant. This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness. CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (John 17:4, 6, 9; Isa. 42:6; Ps. 89:3). The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (Heb. 10:5; Isa. 42:1-7); (b) support in the work (Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done (Phil. 2:6-11), his investiture with universal dominion (John 5:22; Ps. 110:1), his having the administration of the covenant committed into his hands (Matt. 28:18; John 1:12; 17:2; Acts 2:33), and in the final salvation of all his people (Isa. 35:10; 53:10, 11; Jer. 31:33; Titus 1:2). (2.) On the part of the Son the conditions were (a) his becoming incarnate (Gal. 4:4, 5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law (Ps. 40:8; Isa. 42:21; John 9:4, 5), and (d) suffering its penalty (Isa. 53; 2 Cor. 5:21; Gal. 3:13), in their stead. Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Heb. 8:6; 9:15; 12:24, this title is given to Christ. (See DISPENSATION.)

Word

Easton Dictionary - Definition

COVENANT

a contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).

The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, "covenant."

This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, 15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Gen. 31:50), and hence it was called a "covenant of the Lord" (1 Sam. 20:8). The marriage compact is called "the covenant of God" (Prov. 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them (Isa. 28:15, 18).

(2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer. 33:20, "my covenant"). We have an account of God's covernant with Abraham (Gen. 17, comp. Lev. 26:42), of the covenant of the priesthood (Num. 25:12, 13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai (Ex. 34:27, 28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 1:24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9). In conformity with human custom, God's covenant is said to be confirmed with an oath (Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17). Hence the covenant is called God's "counsel," "oath," "promise" (Ps. 89:3, 4; 105:8-11; Heb. 6:13-20; Luke 1:68-75). God's covenant consists wholly in the bestowal of blessing (Isa. 59:21; Jer. 31:33, 34).

The term covenant is also used to designate the regular succession of day and night (Jer. 33:20), the Sabbath (Ex. 31:16), circumcision (Gen. 17:9, 10), and in general any ordinance of God (Jer. 34:13, 14).

A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Num. 18:19; Lev. 2:13; 2 Chr. 13:5).

COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Rom. 5:12-19).

(2.) The promise was "life" (Matt. 19:16, 17; Gal. 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the "tree of knowledge," etc. (4.) The penalty was death (Gen. 2:16, 17).

This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law.

The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant.

This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness.

CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (John 17:4, 6, 9; Isa. 42:6; Ps. 89:3).

The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (Heb. 10:5; Isa. 42:1-7); (b) support in the work (Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done (Phil. 2:6-11), his investiture with universal dominion (John 5:22; Ps. 110:1), his having the administration of the covenant committed into his hands (Matt. 28:18; John 1:12; 17:2; Acts 2:33), and in the final salvation of all his people (Isa. 35:10; 53:10, 11; Jer. 31:33; Titus 1:2).

(2.) On the part of the Son the conditions were (a) his becoming incarnate (Gal. 4:4, 5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law (Ps. 40:8; Isa. 42:21; John 9:4, 5), and (d) suffering its penalty (Isa. 53; 2 Cor. 5:21; Gal. 3:13), in their stead.

Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Heb. 8:6; 9:15; 12:24, this title is given to Christ. (See DISPENSATION.)

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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.

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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

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.

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Word

American Tract Society - Definition

JORDAN

The chief river of Palestine, running from north to south, and dividing the Holy Land into two parts, of which the larger and more important lay on the west. There are two small streams, each of which claims to be its source. One of these, near Banias, anciently Caesarea Philippi, issues from a large cave in a rocky mountain side, and flows several miles towards the south-west, where it is joined by the second and larger stream, which originates in a fountain at Tellel-Kady, three miles west of Banias. But besides these, there is a third and longer stream, which rises beyond the northern limit of Palestine, near Hasbeia on the west side of mount Hermon, flows twenty-four miles to the south, and unites with the other streams before they enter the "waters of Merom," now lake Huleh, the Jordan flows about nine miles south-ward to the sea of Tiberias, through which its clear and smooth course may be traced twelve miles to the lower end. Hence it pursues its sinuous way to the south, till its pure waters are lost in the bitter sea of Sodom.

Between these two seas, that of Tiberias and the Dead Sea, lies the great valley or plain of the Jordan, 2Ki 25:4 2Ch 4:17. It is called by the Arabs El-Ghor. Its average width is about five miles, but near Jericho it is twelve or fifteen miles. It is terminated on both sides, through its whole length, by hills, which rise abruptly on the western border 1,000 or 1,200 feet high, and more gradually on the east, but twice as high. This valley is excessively not, and except where watered by fountains or rivulets, is sandy and destitute of foliage. It is covered in many parts with innumerable cone-like mounds, and sometimes contains a lower and narrow terrace of similar character, perhaps an eighth of a mile wide. Through this valley the river takes its serpentine course in a channel from fifteen to fifty feet below the general level. Its immediate banks are thickly covered with trees and shrubs, such as the willow, tamarisk, and oleander; and often recede, and leave a larger space for vegetation. In the lower Jordan, the stream is bordered by numerous canebrakes. The thickets adjoining the river were formerly the retreat of wild beasts, which of course would be driven out by a freshet; hence the figure, "He shall come up like a lion from the swelling of Jordan," Jer 49:19 50:44. The channel of the river may be deeper sunk than of old, but even now not only the intervales within the banks are overflowed in spring, but in many places the banks themselves, 1Ch 12:15. Lieutenant Lynch of the United States navy, who traversed the Jordan in 1848, ascertained that, although the distance from the sea of Galilee to the Dead Sea is but sixty miles in a straight line, it is two hundred miles by the course of the river, which has innumerable curves. Its width varies at different points from seventy-five to two hundred feet, and its depth from three to twelve feet. Its volume of water differs exceedingly at different seasons and from year to year. The current is usually swift and strong; and there are numerous rapids and falls, of which no less than twenty-seven are specified by Lieutenant Lynch as dangerous even to his metallic boats. The sea of Tiberias lies 312 (according to Lynch, 653) feet below the level of the Mediterranean, and the Dead Sea 1,316 feet; hence the fall of the Jordan between the two seas is 1,000 feet. The waters of the Jordan are cool and soft, and like the Sea of Galilee, it abounds in fish. It is crossed by a stone bridge, below Lake Huleh, (see GESHUR, GESHURI, GESHURITES;) and the fragments of another, just south of the Sea of Tiberias, still remain. Several fords, available in ordinary season, are mentioned in Scripture, Jud 3:28 12:5 2Sa 17:22-24. Ferryboats were also used, 2Sa 19:17,18,39. See SEA 4.

It was during the annual "swelling of the Jordan" that Joshua and the Israelites crossed it, Jos 3:15. Yet the swift and swollen current was arrested in its course, opposite to Jericho; and while the waters below the city rolled on to the4 sea, those above it were miraculously stayed, and left in the river bed a wide passage for the hosts of Israel. Twice afterwards the Jordan was miraculously crossed, by Elijah and Elisha, 2Ki 5:14 6:6. Here, too, our Savior was baptized, Mt 3:13; and this event is commemorated, in the middle of April of each year, by thousands of pilgrims of various sects of nominal Christians, who on a given day, and under the protection of a strong Turkish escort, visit the sacred river, drink and bathe in its waters, and after an hour or two return to Jerusalem.

The principal branches of the Jordan are the Yermak, anciently Hieroma, a large stream, and the Jabbok, both on the east. There are several small rivulets and many mountain brooks, which dry up more or less early in the summer. The phrase, "beyond Jordan," usually indicates the east side of the river, but before the conquest by Joshua it meant the west side.

At the present day, the Jordan is lost in the Dead sea; but many have supposed that in very ancient times, before the destruction of the cities in the vale of Sodom, the Jordan passed through the Dead Sea and the vale of Siddim, and continued its course southward to the Elanitic Gulf of the Red Sea. The southern end of the Dead Sea is found to be connected with the Elanitic gulf, or gulf of Akaba, by the great valley, called El-Arabah, forming a prolongation of El-Ghor, the valley of the Jordan. See map in EXODUS. The course of this valley is between south and south-southwest. Its length, from the Dead Sea to Akaba, is about one hundred miles in a direct line. From the extremity of the Dead Sea, a sandy plain extends southward between hills, and on a level with the sea, for the distance of eight or ten miles, where it is interrupted by a chalky cliff, from sixty to eighty feet high, which runs nearly across the valley, but leaves at its western end the opening of a valley nearly half a mile wide, which runs up for many miles to the south within the broad and desert valley El-Arabah, upon which it at length emerges, and the water of which it conveys to the Dead Sea. The cliff above referred to, probably the Akrabbim of the Bible, marks the termination of El-Ghor and the commencement of El-Arabah, which is thence prolonged without interruption to Akaba. It is skirted on each side by a chain of mountains; but the streams which descend from these, are in summer lost in their gravelly beds before they reach the valley below; so that this lower plain is in summer entirely without water, which alone can produce verdure in the Arabian deserts and render them habitable. There is not the slightest appearance of a road, or of any other work of human art, in any part of the valley. The opinion that the Jordan formerly traversed this great valley is rendered untenable by the fact that the Dead Sea lies nearly 1,300 feet lower than the Gulf of Akaba, and that most of the intervening region now pours its streams north into the Dead Sea. Of course the Jordan must also have stopped there of old, as it does now, unless, according to the somewhat startling theory of Lieutenant Lynch and others, the Dead sea-and with it, though less deeply, the whole valley to the north and south-sunk down from a higher level into its present deep chasm, perhaps long before that appalling catastrophe from which Lot found refuge in "the mountain," Ge 19:17-28,30. See SEA 3.

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Word	Easton Dictionary - Definition
JORDAN	Heb. Yarden, "the descender;" Arab. Nahr-esh-Sheriah, "the watering-place" the chief river of Palestine. It flows from north to south down a deep valley in the centre of the country. The name descender is significant of the fact that there is along its whole course a descent to its banks; or it may simply denote the rapidity with which it "descends" to the Dead Sea. It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of. (1.) From the western base of a hill on which once stood the city of Dan, the northern border-city of Palestine, there gushes forth a considerable fountain called the Leddan, which is the largest fountain in Syria and the principal source of the Jordan. (2.) Beside the ruins of Banias, the ancient Caesarea Philippi and the yet more ancient Panium, is a lofty cliff of limestone, at the base of which is a fountain. This is the other source of the Jordan, and has always been regarded by the Jews as its true source. It rushes down to the plain in a foaming torrent, and joins the Leddan about 5 miles south of Dan (Tell-el-Kady). (3.) But besides these two historical fountains there is a third, called the Hasbany, which rises in the bottom of a valley at the western base of Hermon, 12 miles north of Tell-el-Kady. It joins the main stream about a mile below the junction of the Leddan and the Banias. The river thus formed is at this point about 45 feet wide, and flows in a channel from 12 to 20 feet below the plain. After this it flows, "with a swift current and a much-twisted course," through a marshy plain for some 6 miles, when it falls into the Lake Huleh, "the waters of Merom" (q.v.). During this part of its course the Jordan has descended about 1,100 feet. At Banias it is 1,080 feet above sea-level. Flowing from the southern extremity of Lake Huleh, here almost on a level with the sea, it flows for 2 miles "through a waste of islets and papyrus," and then for 9 miles through a narrow gorge in a foaming torrent onward to the Sea of Galilee (q.v.). "In the whole valley of the Jordan from the Lake Huleh to the Sea of Galilee there is not a single settled inhabitant. Along the whole eastern bank of the river and the lakes, from the base of Hermon to the ravine of Hieromax, a region of great fertility, 30 miles long by 7 or 8 wide, there are only some three inhabited villages. The western bank is almost as desolate. Ruins are numerous enough. Every mile or two is an old site of town or village, now well nigh hid beneath a dense jungle of thorns and thistles. The words of Scripture here recur to us with peculiar force: 'I will make your cities waste, and bring your sanctuaries unto desolation...And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it...And your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate' (Lev. 26:31-34).", Dr. Porter's Handbook. From the Sea of Galilee, at the level of 682 feet below the Mediterranean, the river flows through a long, low plain called "the region of Jordan" (Matt. 3:5), and by the modern Arabs the Ghor, or "sunken plain." This section is properly the Jordan of Scripture. Down through the midst of the "plain of Jordan" there winds a ravine varying in breadth from 200 yards to half a mile, and in depth from 40 to 150 feet. Through it the Jordan flows in a rapid, rugged, tortuous course down to the Dead Sea. The whole distance from the southern extremity of the Sea of Galilee to the Dead Sea is in a straight line about 65 miles, but following the windings of the river about 200 miles, during which it falls 618 feet. The total length of the Jordan from Banias is about 104 miles in a straight line, during which it falls 2,380 feet. There are two considerable affluents which enter the river between the Sea of Galilee and the Dead Sea, both from the east. (1.) The Wady Mandhur, called the Yarmuk by the Rabbins and the Hieromax by the Greeks. It formed the boundary between Bashan and Gilead. It drains the plateau of the Hauran. (2.) The Jabbok or Wady Zerka, formerly the northern boundary of Ammon. It enters the Jordan about 20 miles north of Jericho. The first historical notice of the Jordan is in the account of the separation of Abraham and Lot (Gen. 13:10). "Lot beheld the plain of Jordan as the garden of the Lord." Jacob crossed and recrossed "this Jordan" (32:10). The Israelites passed over it as "on dry ground" (Josh. 3:17; Ps. 114:3). Twice afterwards its waters were miraculously divided at the same spot by Elijah and Elisha (2 Kings 2:8, 14). The Jordan is mentioned in the Old Testament about one hundred and eighty times, and in the New Testament fifteen times. The chief events in gospel history connected with it are (1) John the Baptist's ministry, when "there went out to him Jerusalem, and all Judaea, and were baptized of him in Jordan" (Matt. 3:6). (2.) Jesus also "was baptized of John in Jordan" (Mark 1:9).

Word

Easton Dictionary - Definition

JORDAN

Heb. Yarden, "the descender;" Arab. Nahr-esh-Sheriah, "the watering-place" the chief river of Palestine. It flows from north to south down a deep valley in the centre of the country. The name descender is significant of the fact that there is along its whole course a descent to its banks; or it may simply denote the rapidity with which it "descends" to the Dead Sea.

It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of. (1.) From the western base of a hill on which once stood the city of Dan, the northern border-city of Palestine, there gushes forth a considerable fountain called the Leddan, which is the largest fountain in Syria and the principal source of the Jordan.

(2.) Beside the ruins of Banias, the ancient Caesarea Philippi and the yet more ancient Panium, is a lofty cliff of limestone, at the base of which is a fountain. This is the other source of the Jordan, and has always been regarded by the Jews as its true source. It rushes down to the plain in a foaming torrent, and joins the Leddan about 5 miles south of Dan (Tell-el-Kady).

(3.) But besides these two historical fountains there is a third, called the Hasbany, which rises in the bottom of a valley at the western base of Hermon, 12 miles north of Tell-el-Kady. It joins the main stream about a mile below the junction of the Leddan and the Banias. The river thus formed is at this point about 45 feet wide, and flows in a channel from 12 to 20 feet below the plain. After this it flows, "with a swift current and a much-twisted course," through a marshy plain for some 6 miles, when it falls into the Lake Huleh, "the waters of Merom" (q.v.).

During this part of its course the Jordan has descended about 1,100 feet. At Banias it is 1,080 feet above sea-level. Flowing from the southern extremity of Lake Huleh, here almost on a level with the sea, it flows for 2 miles "through a waste of islets and papyrus," and then for 9 miles through a narrow gorge in a foaming torrent onward to the Sea of Galilee (q.v.).

"In the whole valley of the Jordan from the Lake Huleh to the Sea of Galilee there is not a single settled inhabitant. Along the whole eastern bank of the river and the lakes, from the base of Hermon to the ravine of Hieromax, a region of great fertility, 30 miles long by 7 or 8 wide, there are only some three inhabited villages. The western bank is almost as desolate. Ruins are numerous enough. Every mile or two is an old site of town or village, now well nigh hid beneath a dense jungle of thorns and thistles. The words of Scripture here recur to us with peculiar force: 'I will make your cities waste, and bring your sanctuaries unto desolation...And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it...And your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate' (Lev. 26:31-34).", Dr. Porter's Handbook.

From the Sea of Galilee, at the level of 682 feet below the Mediterranean, the river flows through a long, low plain called "the region of Jordan" (Matt. 3:5), and by the modern Arabs the Ghor, or "sunken plain." This section is properly the Jordan of Scripture. Down through the midst of the "plain of Jordan" there winds a ravine varying in breadth from 200 yards to half a mile, and in depth from 40 to 150 feet. Through it the Jordan flows in a rapid, rugged, tortuous course down to the Dead Sea. The whole distance from the southern extremity of the Sea of Galilee to the Dead Sea is in a straight line about 65 miles, but following the windings of the river about 200 miles, during which it falls 618 feet. The total length of the Jordan from Banias is about 104 miles in a straight line, during which it falls 2,380 feet.

There are two considerable affluents which enter the river between the Sea of Galilee and the Dead Sea, both from the east. (1.) The Wady Mandhur, called the Yarmuk by the Rabbins and the Hieromax by the Greeks. It formed the boundary between Bashan and Gilead. It drains the plateau of the Hauran.

(2.) The Jabbok or Wady Zerka, formerly the northern boundary of Ammon. It enters the Jordan about 20 miles north of Jericho.

The first historical notice of the Jordan is in the account of the separation of Abraham and Lot (Gen. 13:10). "Lot beheld the plain of Jordan as the garden of the Lord." Jacob crossed and recrossed "this Jordan" (32:10). The Israelites passed over it as "on dry ground" (Josh. 3:17; Ps. 114:3). Twice afterwards its waters were miraculously divided at the same spot by Elijah and Elisha (2 Kings 2:8, 14).

The Jordan is mentioned in the Old Testament about one hundred and eighty times, and in the New Testament fifteen times. The chief events in gospel history connected with it are (1) John the Baptist's ministry, when "there went out to him Jerusalem, and all Judaea, and were baptized of him in Jordan" (Matt. 3:6).

(2.) Jesus also "was baptized of John in Jordan" (Mark 1:9).

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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.

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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

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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