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Translation	Verse	Text
King James	1Ki 11:26	And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king.

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Word	Easton Dictionary - Definition
EPHRATHITE	a citizen of Ephratah, the old name of Bethlehem (Ruth 1:2; 1 Sam. 17:12), or Bethlehem-Judah.

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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.

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
JEROBOAM	The first king of Israel, an Ephraimite, the son of Nebat. During the latter part of Solomon's reign, and while an officer under him, he plotted against him, and was obliged to flee into Egypt. On the death of Solomon, he was summoned by the ten tribes to return and present their demands to Rehoboam; and when these were refused, he was chosen king of the revolted tribes, B. C. 975. He reigned twentytwo years. The only notable act of his reign marked him with infamy, as the man "who made Israel to sin." It was the idolatrous establishment of golden calves at Bethel and Dan that the people might worship there and not at Jerusalem. He also superseded the sons of Aaron by priests chosen from "the lowest of the people." This unprincipled but effective measure, in which he was followed by all the kings of Israel, was a confession of weakness as well as of depravity. Neither miracles nor warnings, nor the premature death of Abijah his son could dissuade him. He was at war with Judah all his days, and with the brief reign of Nadab his son the doomed family became extinct, 1Ki 12:1-14:20 2Ch 10:1-19 13:1-22. JEROBOAM SECOND, the thirteenth king of Israel, son and successor of Joash, B. C. 825 reigned forty-one years. He followed up his father's successes over the Syrians, took Hamath and Damascus, and all the region east f the Jordan down to the Dead Sea, and advanced to its highest point the prosperity of that kingdom. Yet his long reign added heavily to the guilt of Israel, by increased luxury, oppression, and vice. After him, the kingdom rapidly declined, and his own dynasty perished within a year, 2Ki 14:23-29 15:8-12. See also the contemporary prophets, particularly Amos and Hosea.

Word

American Tract Society - Definition

JEROBOAM

The first king of Israel, an Ephraimite, the son of Nebat. During the latter part of Solomon's reign, and while an officer under him, he plotted against him, and was obliged to flee into Egypt. On the death of Solomon, he was summoned by the ten tribes to return and present their demands to Rehoboam; and when these were refused, he was chosen king of the revolted tribes, B. C. 975. He reigned twentytwo years. The only notable act of his reign marked him with infamy, as the man "who made Israel to sin." It was the idolatrous establishment of golden calves at Bethel and Dan that the people might worship there and not at Jerusalem. He also superseded the sons of Aaron by priests chosen from "the lowest of the people." This unprincipled but effective measure, in which he was followed by all the kings of Israel, was a confession of weakness as well as of depravity. Neither miracles nor warnings, nor the premature death of Abijah his son could dissuade him. He was at war with Judah all his days, and with the brief reign of Nadab his son the doomed family became extinct, 1Ki 12:1-14:20 2Ch 10:1-19 13:1-22.

JEROBOAM SECOND, the thirteenth king of Israel, son and successor of Joash, B. C. 825 reigned forty-one years. He followed up his father's successes over the Syrians, took Hamath and Damascus, and all the region east f the Jordan down to the Dead Sea, and advanced to its highest point the prosperity of that kingdom. Yet his long reign added heavily to the guilt of Israel, by increased luxury, oppression, and vice. After him, the kingdom rapidly declined, and his own dynasty perished within a year, 2Ki 14:23-29 15:8-12. See also the contemporary prophets, particularly Amos and Hosea.

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Word

Easton Dictionary - Definition

JEROBOAM

increase of the people. (1.) The son of Nebat (1 Kings 11:26-39), "an Ephrathite," the first king of the ten tribes, over whom he reigned twenty-two years (B.C. 976-945). He was the son of a widow of Zereda, and while still young was promoted by Solomon to be chief superintendent of the "burnden", i.e., of the bands of forced labourers. Influenced by the words of the prophet Ahijah, he began to form conspiracies with the view of becoming king of the ten tribes; but these having been discovered, he fled to Egypt (1 Kings 11:29-40), where he remained for a length of time under the protection of Shishak I. On the death of Solomon, the ten tribes, having revolted, sent to invite him to become their king. The conduct of Rehoboam favoured the designs of Jeroboam, and he was accordingly proclaimed "king of Israel" (1 Kings 12: 1-20). He rebuilt and fortified Shechem as the capital of his kingdom. He at once adopted means to perpetuate the division thus made between the two parts of the kingdom, and erected at Dan and Bethel, the two extremities of his kingdom, "golden calves," which he set up as symbols of Jehovah, enjoining the people not any more to go up to worship at Jerusalem, but to bring their offerings to the shrines he had erected. Thus he became distinguished as the man "who made Israel to sin." This policy was followed by all the succeeding kings of Israel.

While he was engaged in offering incense at Bethel, a prophet from Judah appeared before him with a warning message from the Lord. Attempting to arrest the prophet for his bold words of defiance, his hand was "dried up," and the altar before which he stood was rent asunder. At his urgent entreaty his "hand was restored him again" (1 Kings 13:1-6, 9; comp. 2 Kings 23:15); but the miracle made no abiding impression on him. His reign was one of constant war with the house of Judah. He died soon after his son Abijah (1 Kings 14:1-18).

(2.) Jeroboam II., the son and successor of Jehoash, and the fourteenth king of Israel, over which he ruled for forty-one years, B.C. 825-784 (2 Kings 14:23). He followed the example of the first Jeroboam in keeping up the worship of the golden calves (2 Kings 14:24). His reign was contemporary with those of Amaziah (2 Kings 14:23) and Uzziah (15:1), kings of Judah. He was victorious over the Syrians (13:4; 14:26, 27), and extended Israel to its former limits, from "the entering of Hamath to the sea of the plain" (14:25; Amos 6:14). His reign of forty-one years was the most prosperous that Israel had ever known as yet. With all this outward prosperity, however, iniquity widely prevailed in the land (Amos 2:6-8; 4:1; 6:6; Hos. 4:12-14). The prophets Hosea (1:1), Joel (3:16; Amos 1:1, 2), Amos (1:1), and Jonah (2 Kings 14:25) lived during his reign. He died, and was buried with his ancestors (14:29). He was succeeded by his son Zachariah (q.v.).

His name occurs in Scripture only in 2 Kings 13:13; 14:16, 23, 27, 28, 29; 15:1, 8; 1 Chr. 5:17; Hos. 1:1; Amos 1:1; 7:9, 10, 11. In all other passages it is Jeroboam the son of Nebat that is meant.

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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.)

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Word	Easton Dictionary - Definition
NEBAT	sight; aspect, the father of Jeroboam, the king of Israel (1 Kings 11:26, etc.).

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Word	American Tract Society - Definition
SERVANT	This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word. In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early patriarchs contained many servants, who were apparently treated with kindness and justice; the highest trusts were sometimes confided to them, and they might inherit their master's estate, Ge 14:11-16 15:2-4 24:1-10. They shared the religious privileges of the household, Ge 17:9-13,27 18:19, and were not transferred to other masters. At the establishment of the Hebrew commonwealth, involuntary servitude was everywhere prevalent; and so far as it existed among the Jews, Moses sought to bring it under the restrictions demanded by religion and humanity. The mildest form of bond-service was that of a Hebrew in the house of another Hebrew. He might become bound to this service in various ways, chiefly through poverty, Ex 21:7 Le 25:39-47; to acquit himself of a debt he could not otherwise pay, 2Ki 4:1; to make restitution for a theft, Ex 22:3; or to earn the price of his ransom for captivity among heathen. This form of service could not continue more than six or seven years; unless, when the Sabbatical year came round, the servant chose to remain permanently or until the Jubilee with his master, in token of which he suffered his ear to be bored before witnesses, Ex 21:2,6 25:40. The Hebrews servant was not to be made to serve with rigor, nor transferred to any harder bondage; he had an appeal to the tribunals, a right to all religious privileges, the power of demanding release on providing a pecuniary equivalent, and a donation from his master at his release, Le 25:47-55 De 15:12-18. Compare also 2Ch 28:10,11 Ne 5:1-13 Jer 34:8-22. The law likewise provided for the deliverance of a Hebrew, who was in bondage to a resident foreigner, Le 25:47-54. From the heathen around and among them, especially from their captive enemies and the remains of the Canaanites, the Hebrew obtained many servants. These were protected by law, De 1:16,17 27:19, and might become proselytes, attend the festivals, enjoy religious instruction and privileges, Ex 12:44 De 12:18 29:10-13 31:10-13. The servant who was mutilated by his master was to be set free, Ex 21:26,27; the refugee from foreign oppression was to be welcomed, De 23:15,16; and kidnapping or man stealing was forbidden on pain of death, Ex 21:16 De 24:7 1Ti 1:10. Roman slavery, as it existed in the time of Christ, was comparatively unknown to the Jews. The Romans held in bondage captives taken in war, had purchased slaves. Their bondage was perpetual, and the master held unquestioned control of the person and life of his slaves. Yet large numbers were set free, and in many instances Roman freedmen rose to the highest honors. The allusion of the Bible to involuntary servitude, imply that it is an evil and undesirable condition of life; yet the bondman who cannot obtain his freedom is divinely exhorted to contentment, 1Co 7:20-24. Meanwhile the Bible give directions as to the mutual duties of masters and servants, Eph 6:5-9 Col 3:22 4:1 Tit 2:9 Phm 1:1-25 1Pe 2:18; and proclaims the great truths of the common origin of all men, the immorality of every human soul, and its right to the Bible and to all necessary means of knowing and serving the Saviorthe application of which to all the relations of master and servant, superior and inferior, employer and employed, would prevent all oppression, which God abhors, De 24:14 Ps 103:6 Isa 10:1-3 Am 4:1 Mal 3:5 Jas 5:4.

Word

American Tract Society - Definition

SERVANT

This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.

In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early patriarchs contained many servants, who were apparently treated with kindness and justice; the highest trusts were sometimes confided to them, and they might inherit their master's estate, Ge 14:11-16 15:2-4 24:1-10. They shared the religious privileges of the household, Ge 17:9-13,27 18:19, and were not transferred to other masters.

At the establishment of the Hebrew commonwealth, involuntary servitude was everywhere prevalent; and so far as it existed among the Jews, Moses sought to bring it under the restrictions demanded by religion and humanity. The mildest form of bond-service was that of a Hebrew in the house of another Hebrew. He might become bound to this service in various ways, chiefly through poverty, Ex 21:7 Le 25:39-47; to acquit himself of a debt he could not otherwise pay, 2Ki 4:1; to make restitution for a theft, Ex 22:3; or to earn the price of his ransom for captivity among heathen. This form of service could not continue more than six or seven years; unless, when the Sabbatical year came round, the servant chose to remain permanently or until the Jubilee with his master, in token of which he suffered his ear to be bored before witnesses, Ex 21:2,6 25:40. The Hebrews servant was not to be made to serve with rigor, nor transferred to any harder bondage; he had an appeal to the tribunals, a right to all religious privileges, the power of demanding release on providing a pecuniary equivalent, and a donation from his master at his release, Le 25:47-55 De 15:12-18. Compare also 2Ch 28:10,11 Ne 5:1-13 Jer 34:8-22. The law likewise provided for the deliverance of a Hebrew, who was in bondage to a resident foreigner, Le 25:47-54.

From the heathen around and among them, especially from their captive enemies and the remains of the Canaanites, the Hebrew obtained many servants. These were protected by law, De 1:16,17 27:19, and might become proselytes, attend the festivals, enjoy religious instruction and privileges, Ex 12:44 De 12:18 29:10-13 31:10-13. The servant who was mutilated by his master was to be set free, Ex 21:26,27; the refugee from foreign oppression was to be welcomed, De 23:15,16; and kidnapping or man stealing was forbidden on pain of death, Ex 21:16 De 24:7 1Ti 1:10.

Roman slavery, as it existed in the time of Christ, was comparatively unknown to the Jews. The Romans held in bondage captives taken in war, had purchased slaves. Their bondage was perpetual, and the master held unquestioned control of the person and life of his slaves. Yet large numbers were set free, and in many instances Roman freedmen rose to the highest honors.

The allusion of the Bible to involuntary servitude, imply that it is an evil and undesirable condition of life; yet the bondman who cannot obtain his freedom is divinely exhorted to contentment, 1Co 7:20-24. Meanwhile the Bible give directions as to the mutual duties of masters and servants, Eph 6:5-9 Col 3:22 4:1 Tit 2:9 Phm 1:1-25 1Pe 2:18; and proclaims the great truths of the common origin of all men, the immorality of every human soul, and its right to the Bible and to all necessary means of knowing and serving the Saviorthe application of which to all the relations of master and servant, superior and inferior, employer and employed, would prevent all oppression, which God abhors, De 24:14 Ps 103:6 Isa 10:1-3 Am 4:1 Mal 3:5 Jas 5:4.

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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

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.

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Word	American Tract Society - Definition
WIDOW	A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow, Ex 22:22-24 De 16:11 24:17,19 Ps 68:5 Isa 1:17 10:2 Jer 22:3 Mt 23:14. The apostolic church was not negligent in providing for widows, Ac 6:1-3 1Ti 5:16; and James makes this duty an essential part of true piety, Jas 1:27. Heathenism, on the contrary, makes those who have been slaves to a husband's caprices during his life, either victims upon the funeral pile at his death, or forlorn and hopeless sufferers under destitution and contempt. The duties of Christian widows are specified in 1Ti 5:3-16.

Word

American Tract Society - Definition

WIDOW

A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow, Ex 22:22-24 De 16:11 24:17,19 Ps 68:5 Isa 1:17 10:2 Jer 22:3 Mt 23:14.

The apostolic church was not negligent in providing for widows, Ac 6:1-3 1Ti 5:16; and James makes this duty an essential part of true piety, Jas 1:27. Heathenism, on the contrary, makes those who have been slaves to a husband's caprices during his life, either victims upon the funeral pile at his death, or forlorn and hopeless sufferers under destitution and contempt. The duties of Christian widows are specified in 1Ti 5:3-16.

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Word	American Tract Society - Definition
WOMAN	Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and those of Christianity: the former with mind and soul undeveloped, secluded, degraded, the mere toys and slaves of their husbands; the latter educated, refined, ennobled, cheering and blessing the world. Christianity forbids a man to have more than one wife, or to divorce her for any cause but one, Mt 5:32 19:3-9; declares that bond and free, male and female, are all one in Christ, Ga 3:28; and that in heaven they are no more given in marriage, but are as the angels of God, Mt 22:33. If woman was first in the Fall, she was honored in the exclusive parentage of the Savior of mankind; and women were the truest friends of Christ while on earth. The primal curse falls with heaviest weight on woman; but the larger proportion of women in our churches may indicate that it was the purpose of God to make his grace to man "yet more abound" to her who was the first in sinning and suffering. In the East, women have always lived in comparative seclusion, not appearing in public unless closely veiled, not mingling in general society, nor seen the men who visit their husbands and brothers, nor even taking their meals with the men of their own family. Their seclusion was less in the rural districts than in towns, and among the Jews than among most to her nations. They were chiefly engaged in domestic duties, Pr 31:1-31; among which were grinding flour, baking bread, making cloth, needle work, etc. The poor gleaned the remnants of the harvest; the daughters of he patriarchs joined in tending their fathers' flocks, Ge 29:9 Ex 2:16; and females of all classes were accustomed to draw water for family use, bearing it in earthen pitchers on their shoulders often for a considerable distance, Ge 24:15-20 Joh 7:28.

Word

American Tract Society - Definition

WOMAN

Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and those of Christianity: the former with mind and soul undeveloped, secluded, degraded, the mere toys and slaves of their husbands; the latter educated, refined, ennobled, cheering and blessing the world. Christianity forbids a man to have more than one wife, or to divorce her for any cause but one, Mt 5:32 19:3-9; declares that bond and free, male and female, are all one in Christ, Ga 3:28; and that in heaven they are no more given in marriage, but are as the angels of God, Mt 22:33. If woman was first in the Fall, she was honored in the exclusive parentage of the Savior of mankind; and women were the truest friends of Christ while on earth. The primal curse falls with heaviest weight on woman; but the larger proportion of women in our churches may indicate that it was the purpose of God to make his grace to man "yet more abound" to her who was the first in sinning and suffering.

In the East, women have always lived in comparative seclusion, not appearing in public unless closely veiled, not mingling in general society, nor seen the men who visit their husbands and brothers, nor even taking their meals with the men of their own family. Their seclusion was less in the rural districts than in towns, and among the Jews than among most to her nations. They were chiefly engaged in domestic duties, Pr 31:1-31; among which were grinding flour, baking bread, making cloth, needle work, etc. The poor gleaned the remnants of the harvest; the daughters of he patriarchs joined in tending their fathers' flocks, Ge 29:9 Ex 2:16; and females of all classes were accustomed to draw water for family use, bearing it in earthen pitchers on their shoulders often for a considerable distance, Ge 24:15-20 Joh 7:28.

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Word

Easton Dictionary - Definition

WOMAN

was "taken out of man" (Gen. 2:23), and therefore the man has the preeminence. "The head of the woman is the man;" but yet honour is to be shown to the wife, "as unto the weaker vessel" (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist (Acts 21:8, 9). Women are forbidden to teach publicly (1 Cor. 14:34, 35; 1 Tim. 2:11, 12). Among the Hebrews it devolved upon women to prepare the meals for the household (Gen. 18:6; 2 Sam. 13:8), to attend to the work of spinning (Ex. 35:26; Prov. 31:19), and making clothes (1 Sam. 2:19; Prov. 31:21), to bring water from the well (Gen. 24:15; 1 Sam. 9:11), and to care for the flocks (Gen. 29:6; Ex. 2:16).

The word "woman," as used in Matt. 15:28, John 2:4 and 20:13, 15, implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her due place of honour assigned to her.

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Word	Easton Dictionary - Definition
ZEREDA	the fortress, a city on the north of Mount Ephraim; the birthplace of Jeroboam (1 Kings 11:26). It is probably the same as Zaretan (Josh. 3:16), Zererath (Judg. 7:22), Zartanah (1 Kings 4:12), or the following.

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Word	Easton Dictionary - Definition
ZERUAH	stricken, mother of Jeroboam, the first king of the ten tribes (1 Kings 11:26).

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