Translation | Verse | Text |
King James | 1Ki 12:15 | Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat. |
Word | American Tract Society - Definition |
AHIJAH | A prophet and chronicler of the times of Solomon and Jeroboam, 1Ki 11:29 2Ch 9:29. He is thought to be the person who spoke in God's name to Solomon while building the temple, 1Ki 6:11; and again after he fell into sin, 1Ki 11:11. He notified Jeroboam of the separation of Israel from Judah, and of the foundation of his house-the ruin of which he afterwards foretold, 1Ki 14:1-14. |
Word | Easton Dictionary - Definition |
AHIJAH | brother (i.e., "friend") of Jehovah. (1.) One of the sons of Bela (1 Chr. 8:7, R.V.). In A.V. called "Ahiah." (2.) One of the five sons of Jerahmeel, who was great-grandson of Judah (1 Chr. 2:25). (3.) Son of Ahitub (1 Sam. 14:3, 18), Ichabod's brother; the same probably as Ahimelech, who was high priest at Nob in the reign of Saul (1 Sam. 22:11). Some, however, suppose that Ahimelech was the brother of Ahijah, and that they both officiated as high priests, Ahijah at Gibeah or Kirjath-jearim, and Ahimelech at Nob. (4.) A Pelonite, one of David's heroes (1 Chr. 11:36); called also Eliam (2 Sam. 23:34). (5.) A Levite having charge of the sacred treasury in the temple (1 Chr. 26:20). (6.) One of Solomon's secretaries (1 Kings 4:3). (7.) A prophet of Shiloh (1 Kings 11:29; 14:2), called the "Shilonite," in the days of Rehoboam. We have on record two of his remarkable prophecies, 1 Kings 11:31-39, announcing the rending of the ten tribes from Solomon; and 1 Kings 14:6-16, delivered to Jeroboam's wife, foretelling the death of Abijah the king's son, the destruction of Jeroboam's house, and the captivity of Israel "beyond the river." Jeroboam bears testimony to the high esteem in which he was held as a prophet of God (1 Kings 14:2,3). |
Word | Easton Dictionary - Definition |
BY | in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, "against myself." |
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 | 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. |
Word | Easton Dictionary - Definition |
KING | is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22). This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are also called "kings" (Dan. 7:22, 27; Matt. 19:28; Rev. 1:6, etc.). Death is called the "king of terrors" (Job 18:14). Jehovah was the sole King of the Jewish nation (1 Sam. 8:7; Isa. 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (1 Sam. 8:5). The prophet Samuel remonstrated with them, but the people cried out, "Nay, but we will have a king over us." The misconduct of Samuel's sons was the immediate cause of this demand. The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (1 Sam. 10:1). The limits of the king's power were prescribed (1 Sam. 10:25). The officers of his court were, (1) the recorder or remembrancer (2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam. 8:17; 20:25); (3) the officer over the house, the chief steward (Isa. 22:15); (4) the "king's friend," a confidential companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14); (6) captain of the bodyguard (2 Sam. 20:23); (7) officers over the king's treasures, etc. (1 Chr. 27:25-31); (8) commander-in-chief of the army (1 Chr. 27:34); (9) the royal counsellor (1 Chr. 27:32; 2 Sam. 16:20-23). (For catalogue of kings of Israel and Judah see chronological table in Appendix.) |
Word | 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. |
Word | Easton Dictionary - Definition |
NEBAT | sight; aspect, the father of Jeroboam, the king of Israel (1 Kings 11:26, etc.). |
Word | Easton Dictionary - Definition |
SHILONITE | Ahijah the prophet, whose home was in Shiloh, is so designated (1 Kings 11:29; 15:29). The plural form occurs (1 Chr. 9:5), denoting the descendants of Shelah, Judah's youngest son. |
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 | King James Dictionary - Definition |
WHEREFORE | Why?; for what reason?; for what cause? |
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