Translation | Verse | Text |
King James | 2Ki 10:29 | Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan. |
Word | American Tract Society - Definition |
BETHEL | House of God, the name of a city west of Hai, on the confines of the tribes of Ephraim and Benjamin, Ge 12:8 28:10-22, and occupying the spot where Jacob slept and had his memorable dream, the name he then gave it superseding the old name Luz, Jud 1:23. Thirty years after, he again pitched his tent there, Ge 35:1-15. It was captured by Joshua, and given to Benjamin, Jos 12:9 18:22. The Ephraimites, however, expelled the Canaanites, Jud 1:22-26. Here the ark of the covenant, and probably the tabernacle, long remained, Jud 20:26 1Sa 10:3. Samuel held his court here in turn, 1Sa 7:16. After Solomon, it became a seat of gross idolatry; Jeroboam choosing it as the place for one of his golden calves, from the sacredness previously attached to it, 1Ki 12:29. The prophets were charged with messages against Bethel, 1Ki 13:1,2 Jer 48:13 Am 3:14 7:10. The first of these was fulfilled by Josiah, 2Ki 23:13; and the others in the later desolation of Bethel, where nothing but ruins can now be found. Its site was identified by Dr. Robinson, in the place now called Beitin. It is twelve miles from Jerusalem towards Shechem, on the southern side of a hill, with a narrow and fertile valley on the east, and the long-traveled road on the west. At the bottom of the hill are the remains of a vast stone reservoir, of an ancient Hebrew age. |
Word | Easton Dictionary - Definition |
BETHEL | house of God. (1.) A place in Central Palestine, about 10 miles north of Jerusalem, at the head of the pass of Michmash and Ai. It was originally the royal Canaanite city of Luz (Gen. 28:19). The name Bethel was at first apparently given to the sanctuary in the neighbourhood of Luz, and was not given to the city itself till after its conquest by the tribe of Ephraim. When Abram entered Canaan he formed his second encampment between Bethel and Hai (Gen. 12:8); and on his return from Egypt he came back to it, and again "called upon the name of the Lord" (13:4). Here Jacob, on his way from Beersheba to Haran, had a vision of the angels of God ascending and descending on the ladder whose top reached unto heaven (28:10, 19); and on his return he again visited this place, "where God talked with him" (35:1-15), and there he "built an altar, and called the place El-beth-el" (q.v.). To this second occasion of God's speaking with Jacob at Bethel, Hosea (12:4,5) makes reference. In troublous times the people went to Bethel to ask counsel of God (Judg. 20:18, 31; 21:2). Here the ark of the covenant was kept for a long time under the care of Phinehas, the grandson of Aaron (20:26-28). Here also Samuel held in rotation his court of justice (1 Sam. 7:16). It was included in Israel after the kingdom was divided, and it became one of the seats of the worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the prophet Hosea (Hos. 4:15; 5:8; 10:5, 8) calls it in contempt Beth-aven, i.e., "house of idols." Bethel remained an abode of priests even after the kingdom of Israel was desolated by the king of Assyria (2 Kings 17:28, 29). At length all traces of the idolatries were extirpated by Josiah, king of Judah (2 Kings 23:15-18); and the place was still in existence after the Captivity (Ezra 2:28; Neh. 7:32). It has been identified with the ruins of Beitin, a small village amid extensive ruins some 9 miles south of Shiloh. (2.) Mount Bethel was a hilly district near Bethel (Josh. 16:1; 1 Sam. 13:2). (3.) A town in the south of Judah (Josh. 8:17; 12:16). |
Word | American Tract Society - Definition |
DAN | A judge, 1. A son of Jacob by Bilhah, Ge 30:3 35:25. The tribe of Dan was second only to that of Judah in numbers before entering Canaan, Nu 1:39 26:43. A portion was assigned to Dan, extending southeast from the seacoast near Joppa. It bordered on the land of the Philistines, with whom the tribe of Dan had much to do, Jud 13:1-16:31. Their territory was fertile, but small, and the natives were powerful. A part of the tribe therefore sought and conquered another home, Jos 19:1-51 Jud 18:1-31 2. A city originally called Laish, Jud 18:29, at the northern extremity of Israel, in the tribe of Naphtali. "From Dan to Beersheba" denotes the whole extent of the land of promise, Dan being the northern city, and Beersheba the southern one. Dan was seated at the foot of Mount Hermon, four miles west of Paneas, near one source of the Jordan, on a hill now called Tell-el-Kady. Laish at one time belonged to Zidon, and received the name of Dan from a portion of that tribe who conquered and rebuilt it, Jud 18:1-31. It was an idolatrous city even then, and was afterwards the seat of one of the golden calves of Jeroboam, 1Ki 12:28 Am 8:14. Though once and again a very prosperous city, Jud 18:10 Eze 27:19, only slight remains of it now exist. |
Word | Easton Dictionary - Definition |
DAN | a judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel's maid (Gen. 30:6, "God hath judged me", Heb. dananni). The blessing pronounced on him by his father was, "Dan shall judge his people" (49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Dan. The tribe of Dan had their place in the march through the wilderness on the north side of the tabernacle (Num. 2:25, 31; 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Josh. 19:40-48. The territory of Dan extended from the west of that of Ephraim and Benjamin to the sea. It was a small territory, but was very fertile. It included in it, among others, the cities of Lydda, Ekron, and Joppa, which formed its northern boundary. But this district was too limited. "Squeezed into the narrow strip between the mountains and the sea, its energies were great beyond its numbers." Being pressed by the Amorites and the Philistines, whom they were unable to conquer, they longed for a wider space. They accordingly sent out five spies from two of their towns, who went north to the sources of the Jordan, and brought back a favourable report regarding that region. "Arise," they said, "be not slothful to go, and to possess the land," for it is "a place where there is no want of any thing that is in the earth" (Judg. 18:10). On receiving this report, 600 Danites girded on their weapons of war, and taking with them their wives and their children, marched to the foot of Hermon, and fought against Leshem, and took it from the Sidonians, and dwelt therein, and changed the name of the conquered town to Dan (Josh. 19:47). This new city of Dan became to them a new home, and was wont to be spoken of as the northern limit of Palestine, the length of which came to be denoted by the expression "from Dan to Beersheba", i.e., about 144 miles. "But like Lot under a similar temptation, they seem to have succumbed to the evil influences around them, and to have sunk down into a condition of semi-heathenism from which they never emerged. The mounds of ruins which mark the site of the city show that it covered a considerable extent of ground. But there remains no record of any noble deed wrought by the degenerate tribe. Their name disappears from the roll-book of the natural and the spiritual Israel.", Manning's Those Holy Fields. This old border city was originally called Laish. Its modern name is Tell el-Kady, "Hill of the Judge." It stands about four miles below Caesarea Philippi, in the midst of a region of surpassing richness and beauty. (2.) This name occurs in Ezek 27:19, Authorize Version; but the words there, "Dan also," should be simply, as in the Revised Version, "Vedan," an Arabian city, from which various kinds of merchandise were brought to Tyre. Some suppose it to have been the city of Aden in Arabia. (See MAHANEH-DAN.) |
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 |
JEHU | The son of Hanani, a prophet, sent with messages from God to Baasha king of Israel, and many years afterwards, to Jehoshaphat king of Judah, 1Ki 16:1-7 2Ch 19:1-3 20:34. The "son" of Jehoshaphat and grandson of Nimshi, (compare 1Ki 19:16 2Ki 9:2) a general of the army of Joram, slew his master, and usurped the throne of Israel, B. C. 884. He reigned twentyeight years. See his history in 1Ki 19:16,17 2Ki 9:1-10:36. He fulfilled the divine purpose in extirpating the family of the impious Ahab, and zealously destroyed the priests of Baal and many other friends of Ahab. But his heart was not right with God. The Syrians possessed themselves of his eastern frontier, and his dynasty was cut short in the fourth generation. |
Word | Easton Dictionary - Definition |
JEHU | Jehovah is he. (1.) The son of Obed, and father of Azariah (1 Chr. 2:38). (2.) One of the Benjamite slingers that joined David at Ziklag (1 Chr. 12:3). (3.) The son of Hanani, a prophet of Judah (1 Kings 16:1, 7; 2 Chr. 19:2; 20:34), who pronounced the sentence of God against Baasha, the king of Israel. (4.) King of Israel, the son of Jehoshaphat (2 Kings 9:2), and grandson of Nimshi. The story of his exaltation to the throne is deeply interesting. During the progress of a war against the Syrians, who were becoming more and more troublesome to Israel, in a battle at Ramoth-gilead Jehoram, the king of Israel, had been wounded; and leaving his army there, had returned to Jezreel, whither his ally, Ahaziah, king of Judah, had also gone on a visit of sympathy with him (2 Kings 8:28, 29). The commanders, being left in charge of the conduct of the war, met in council; and while engaged in their deliberations, a messenger from Elisha appeared in the camp, and taking Jehu from the council, led him into a secret chamber, and there anointed him king over Israel, and immediately retired and disappeared (2 Kings 9:5, 6). On being interrogated by his companions as to the object of this mysterious visitor, he informed them of what had been done, when immediately, with the utmost enthusiasm, they blew their trumpets and proclaimed him king (2 Kings 9:11-14). He then with a chosen band set forth with all speed to Jezreel, where, with his own hand, he slew Jehoram, shooting him through the heart with an arrow (9:24). The king of Judah, when trying to escape, was fatally wounded by one of Jehu's soldiers at Beth-gan. On entering the city, Jehu commanded the eunchs of the royal palace to cast down Jezebel into the street, where her mangled body was trodden under foot by the horses. Jehu was now master of Jezreel, whence he communicated with the persons in authority in Samaria the capital, commanding them to appear before him on the morrow with the heads of all the royal princes of Samaria. Accordingly on the morrow seventy heads were piled up in two heaps at his gate. At "the shearing-house" (2 Kings 10:12-14) other forty-two connected with the house of Ahab were put to death (2 Kings 10:14). As Jehu rode on toward Samaria, he met Jehonadab (q.v.), whom he took into his chariot, and they entered the capital together. By a cunning stratagem he cut off all the worshippers of Baal found in Samaria (2 Kings 10:19-25), and destroyed the temple of the idol (2 Kings 10:27). Notwithstanding all this apparent zeal for the worship of Jehovah, Jehu yet tolerated the worship of the golden calves at Dan and Bethel. For this the divine displeasure rested upon him, and his kingdom suffered disaster in war with the Syrians (2 Kings 10:29-33). He died after a reign of twenty-eight years (B.C. 884-856), and was buried in Samaria (10:34-36). "He was one of those decisive, terrible, and ambitious, yet prudent, calculating, and passionless men whom God from time to time raises up to change the fate of empires and execute his judgments on the earth." He was the first Jewish king who came in contact with the Assyrian power in the time of Shalmaneser II. |
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 |
NEBAT | sight; aspect, the father of Jeroboam, the king of Israel (1 Kings 11:26, etc.). |
Word | American Tract Society - Definition |
SIN | 1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it. The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15. As contrary to the nature, worship, love, and service to God, sin is called ungodliness; as a violation of the law of God and of the claims of man, it is a transgression or trespass; as a deviation from eternal rectitude, it is called iniquity or unrighteousness; as the evil and bitter root of all actual transgression, the depravity transmitted from our first parents to all their seed, it is called "original sin," or in the Bible," the flesh," "the law of sin and death," etc., Ro 8:1,2 1Jo 3:4 5:17. The just penalty or "wages of sin is death;" this was threatened against the first sin, Ge 2:17 and all subsequent sins: "the soul that sinneth it shall die." A single sin, unrepented of the unforgiven, destroys the soul, as a single break renders a whole ocean cable worthless. Its guilt and evil are to be measured by the holiness, justice, and goodness of the law it violates, the eternity of the misery it causes, and the greatness of the Sacrifice necessary to expiate it. "Sin" is also sometimes put for the sacrifice of expiation, the sin offering, described in Le 4:3,25,29 also, Ro 8:3 and in 2Co 5:21, Paul says that God was pleased that Jesus, who knew no sin, should be our victim of expiation: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." For the sin against the Holy Ghost, see BLASPHEMY. 2. A desert of Arabia Petraea, near Egypt, and on the western arm of the Red Sea, Ex 16:1 17:1 Nu 33:12. To be distinguished from the desert of Zin. See ZIN. 3. An ancient fortified city, called "the strength of Egypt," Eze 30:15,16. Its name means mire, and in this it agrees with Pelusium and Tineh, the Greek and modern names of the same place. It defended the northeast frontier of Egypt, and lay near the Mediterranean, of the eastern arm of the Nile. Its site, near the village of Tineh, is surrounded with morasses; and is now accessible by boat only during a high inundation, or by land in the driest part or summer. A few mounds and columns alone remain. |
Word | Easton Dictionary - Definition |
SIN | is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines. The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Rom. 6:12-17; Gal. 5:17; James 1:14, 15). The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin. Adam's sin (Gen. 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works. Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Rom. 5:12-21; 1 Cor. 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin. "Original sin" is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Rom. 6:12, 14, 17; 7:5-17), the "flesh" (Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of sin" (Rom. 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph. 4:18, 19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Rom. 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph. 2:1; 1 John 3:14). The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1 Kings 8:46; Isa. 53:6; Ps. 130:3; Rom. 3:19, 22, 23; Gal. 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Gen. 6:5,6). (3.) From its early manifestation (Ps. 58:3; Prov. 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (John 3:3; 2 Cor. 5:17). (5.) From the universality of death (Rom. 5:12-20). Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps. 19:13). (2.) "Secret", i.e., hidden sins (19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Matt. 12:31, 32; 1 John 5:16), which amounts to a wilful rejection of grace. Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay found there. It is called by Ezekel (Ezek. 30:15) "the strength of Egypt, "thus denoting its importance as a fortified city. It has been identified with the modern Tineh, "a miry place," where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others. |
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 |
WIT | See WIST. |
Word | King James Dictionary - Definition |
WIT | To know; to become aware of. |
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