| Translation | Verse | Text |
| King James | 2Ki 15:17 | In the nine and thirtieth year of Azariah king of Judah began Menahem the son of Gadi to reign over Israel, and reigned ten years in Samaria. |
| Word | American Tract Society - Definition |
| AZARIAH | A king of Judah, 2Ki 15:1-7. In 2Ch 26:1-23, and elsewhere, he is called Uzziah. He began to reign at sixteen years of age, B. C. 806. The first part of his reign was prosperous and happy; but afterwards, presuming to offer incense in the temple, he was smitten with leprosy, and continued a leper till his death, 2Ch 26:16- 23. This name was very common among the Jews, and was borne by many briefly referred to in Scripture. |
| Word | Easton Dictionary - Definition |
| AZARIAH | whom Jehovah helps. (1.) Son of Ethan, of the tribe of Judah (1 Chr. 2:8). (2.) Son of Ahimaaz, who succeeded his grandfather Zadok as high priest (1 Chr. 6:9; 1 Kings 4:2) in the days of Solomon. He officiated at the consecration of the temple (1 Chr. 6:10). (3.) The son of Johanan, high priest in the reign of Abijah and Asa (2 Chr. 6:10, 11). (4.) High priest in the reign of Uzziah, king of Judah (2 Kings 14:21; 2 Chr. 26:17-20). He was contemporary with the prophets Isaiah, Amos, and Joel. (5.) High priest in the days of Hezekiah (2 Chr. 31:10-13). Of the house of Zadok. (6.) Several other priests and Levites of this name are mentioned (1 Chr. 6:36; Ezra 7:1; 1 Chr. 9:11; Neh. 3:23, etc.). (7.) The original name of Abed-nego (Dan. 1:6, 7, 11, 16). He was of the royal family of Judah, and with his other two companions remarkable for his personal beauty and his intelligence as well as piety. (8.) The son of Oded, a remarkable prophet in the days of Asa (2 Chr. 15:1). He stirred up the king and the people to a great national reformation. |
| Word | American Tract Society - Definition |
| ISRAEL | Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah. |
| Word | Easton Dictionary - Definition |
| ISRAEL | the name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because "as a prince he had power with God and prevailed." (See JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the "house of Israel" (Ex. 16:31; 40:38). This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3; John 1:47; Rom. 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Sam. 2:9, 10, 17, 28; 3:10, 17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation. |
| Word | American Tract Society - Definition |
| JUDAH | The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob's children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the Jewish worship; and from Judah sprung David and his royal race, from which descended the Savior of the world. After the return from the captivity, this tribe in some sort united in itself the whole Hebrew nation, who from that time were known only as Judaei, Jews, descendants of Judah. Judah-when named in contradistinction to Israel, Ephraim, the kingdom of the ten tribes, or Samaria-denotes the kingdom of Judah, and of David's descendants. See HEBREWS and KINGS. One of the principal distinctions of this tribe is, that it preserved the true religion, and the public exercise of the priesthood, with the legal ceremonies in the temple at Jerusalem; while the ten tribes gave themselves up to idolatry and the worship of the golden calves. |
| Word | Easton Dictionary - Definition |
| JUDAH | praise, the fourth son of Jacob by Leah. The name originated in Leah's words of praise to the Lord on account of his birth: "Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah" (Gen. 29:35). It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and "prevailed above his brethren" (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2). Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father's house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father's blessing (Gen. 49:8-12). |
| Word | 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 |
| MENAHEM | The sixteenth king of Israel, previously general of the army of Zachariah. He was at Tirzah when he heard of his master's murder; and immediately marching against Shallum, who had shut himself up in Samaria, he captured and slew him, and them ascended the throne. He reigned in Samaria ten years, 771-760 B. C., and was a tyrannical and cruel idolater. Pul, king of Assyria, having invaded Israel during the reign of Menahem, obliged him to pay a tribute of a thousand talents, which Menahem raised by a tax on all his rich subjects of fifty shekels a head. He seems to have died a natural death; but his son and successor Pekahiah reigned only two years, and was the last of the dynasty, 2Ki 15:13-22. The name of Menahem is found on the Assyrian tablets recently discovered. |
| Word | Easton Dictionary - Definition |
| MENAHEM | conforting, the son of Gadi, and successor of Shallum, king of Israel, whom he slew. After a reign of about ten years (B.C. 771-760) he died, leaving the throne to his son Pekahiah. His reign was one of cruelty and oppression (2 Kings 15:14-22). During his reign, Pul (q.v.), king of Assyria, came with a powerful force against Israel, but was induced to retire by a gift from Menahem of 1,000 talents of silver. |
| Word | American Tract Society - Definition |
| SAMARIA | 1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3. 2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki 16.23,24. It became the favorite residence of the kings of Israel, instead of Shechem and Thirzah the former capitals. It was highly adorned with public buildings. Ahab built there a palace of ivory, 1Ki 22:39, and also a temple of Baal, 1Ki 16:32,33, which Jehu destroyed, 2Ki 10:18-28. The prophets often denounced it for its idolatry, Isa 9:9 Eze 16:46-63. It was twice besieged by the Syrians, 1Ki 20:1-43 2Ki 6:24 7:1-20. At length Shalmanezer king of Assyria captured and destroyed the city, and removed the people of the land, B. C. 720, 2Ki 17:3-6 Ho 10:5-7 Mic 1:1-6. See OMRI. The city was in part rebuilt by Cuthits imported from beyond the Tigris, but was again nearly destroyed by John Hyrcanus. The Roman proconsul Gabinius once more restored it and calling it Gabinia; and it was afterwards given by Augustus to Herod the Great, who enlarged and adorned it, and gave it the name of Sebaste, the Greek translation of the Latin word Augusta, in honor of the emperor. He placed in it a colony of six thousand persons, surrounded it with a strong wall, and built a magnificent temple in honor of Augustus. Early in the apostolic age it was favored by the successful labors of Philip and others, Ac 8.5-25; and the church then formed continued in existence several centuries, till the city of Herod was destroyed. Sebaste was afterwards revived, and is mentioned in the histories of the Crusades. It is now an inconsiderable village, called Sebustieh, with a few cottages built of stones from the ancient ruins. The following is the account of the modern city, as given by Richardson: "Its situation is extremely beautiful and strong by nature; more so, I think, than Jerusalem. It stands on a fine large insulated hill, compassed all round by a broad, deep valley; and when fortified, as it is stated to have been by Herod, one would imagine that in the ancient system of warfare nothing but famine would have reduced such a place. The valley is surrounded by four hills, one on each side, which are cultivated in terraces to the top, sown with grain and planted with fig and olive trees, as is also the valley. The hill of Samaria rises in terraces to a height equal to any of the adjoining mountains." "The present village is small and poor, and after passing the valley, the ascent to it is very steep; but viewed from the station of our tents, it is extremely interesting, both from its natural situation and from the picturesque remains of a ruined convent of good Gothic architecture." "Having passed the village, towards the middle of the first terrace there is a number of columns still standing. I counted twelve in one row, besides several that stood apart, the brotherless remains of other rows. The situation is extremely delightful, and my guide informed me that they belonged to the serai or palace. On the next terrace there are no remains of solid building, but heaps of stones and lime, and rubbish mixed with the soil in great profusion. Ascending to the third or highest terrace, the traces of former buildings were not so numerous, but we enjoyed a delightful view of the surrounding country. The eye passed over the deep valley that compassed the hill of Sebaste, and rested on the mountains beyond, that retreated as they rose with a gentle slope, and met the view in every direction, like a book laid out for perusal on a writingdesk." |
| Word | Easton Dictionary - Definition |
| SAMARIA | a watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the "hill of Shomeron," a solitary mountain, a great "mamelon." It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of "Shomeron", i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to "make streets in Samaria", i.e., probably permission to the Syrian merchants to carry on their trade in the Israelite capital. This would imply the existence of a considerable Syrian population. "It was the only great city of Palestine created by the sovereign. All the others had been already consecrated by patriarchal tradition or previous possession. But Samaria was the choice of Omri alone. He, indeed, gave to the city which he had built the name of its former owner, but its especial connection with himself as its founder is proved by the designation which it seems Samaria bears in Assyrian inscriptions, Beth-khumri ('the house or palace of Omri').", Stanley. Samaria was frequently besieged. In the days of Ahab, Benhadad II. came up against it with thirty-two vassal kings, but was defeated with a great slaughter (1 Kings 20:1-21). A second time, next year, he assailed it; but was again utterly routed, and was compelled to surrender to Ahab (20:28-34), whose army, as compared with that of Benhadad, was no more than "two little flocks of kids." In the days of Jehoram this Benhadad again laid siege to Samaria, during which the city was reduced to the direst extremities. But just when success seemed to be within their reach, they suddenly broke up the seige, alarmed by a mysterious noise of chariots and horses and a great army, and fled, leaving their camp with all its contents behind them. The famishing inhabitants of the city were soon relieved with the abundance of the spoil of the Syrian camp; and it came to pass, according to the word of Elisha, that "a measure of fine flour was sold for a shekel, and two measures of barely for a shekel, in the gates of Samaria" (2 Kings 7:1-20). Shalmaneser invaded Israel in the days of Hoshea, and reduced it to vassalage. He laid siege to Samaria (B.C. 723), which held out for three years, and was at length captured by Sargon, who completed the conquest Shalmaneser had begun (2 Kings 18:9-12; 17:3), and removed vast numbers of the tribes into captivity. (See SARGON.) This city, after passing through various vicissitudes, was given by the emperor Augustus to Herod the Great, who rebuilt it, and called it Sebaste (Gr. form of Augustus) in honour of the emperor. In the New Testament the only mention of it is in Acts 8:5-14, where it is recorded that Philip went down to the city of Samaria and preached there. It is now represented by the hamlet of Sebustieh, containing about three hundred inhabitants. The ruins of the ancient town are all scattered over the hill, down the sides of which they have rolled. The shafts of about one hundred of what must have been grand Corinthian columns are still standing, and attract much attention, although nothing definite is known regarding them. (Comp. Micah 1:6.) In the time of Christ, Western Palestine was divided into three provinces, Judea, Samaria, and Galilee. Samaria occupied the centre of Palestine (John 4:4). It is called in the Talmud the "land of the Cuthim," and is not regarded as a part of the Holy Land at all. It may be noticed that the distance between Samaria and Jerusalem, the respective capitals of the two kingdoms, is only 35 miles in a direct line. |
| 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 |
| YEAR | The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48 minutes, and 47.7 seconds,) or the period of the revolution of the earth around the sun, and to the return of the seasons, they added a whole month after Adar, usually once in three years. This intercalary month they call Ve-adar. See MONTH. The ancient Hebrews appear to have had no formal and established era, but to have dated from the most memorable events in their history; as from the exodus out of Egypt, Ex 19:1 Nu 33:38 1Ki 6:1; from the erection of Solomon's temple, 1Ki 8:1 9:10; and from the Babylonish captivity, Eze 33:21 40:1. See SABBATICAL YEAR, and JUBILEE. The phrase, "from two years old and under," Mt 2:16, that is, "from a child of two years and under," is thought by some to include all the male children who had not entered their second year; and by others, all who were near the beginning of their second year, within a few months before or after. The cardinal and ordinal numbers are often used indiscriminately. Thus in Ge 7:6,11, Noah is six hundred years old, and soon after in his six hundredth year; Christ rose from the dead "three days after," Mt 27:63, and "on the third day," Mt 16:21; circumcision took place when the child was "eight days old," Ge 17:11, and "on the eighth day," Le 12:3. Compare Lu 1:59 2:21. Many slight discrepancies in chronology may be thus accounted for. |
| Word | Easton Dictionary - Definition |
| YEAR | Heb. shanah, meaning "repetition" or "revolution" (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year. |
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