Translation | Verse | Text |
King James | Ezr 5:5 | But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter. |
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. |
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 |
DARIUS | 1. DARIUS THE MEDE Da 5:31 9:1 11:1, was son of Astyages king of the Medes, and brother of Mandane mother of Cyrus, and of Amyit the mother of Evil-merodach and grandmother of Belshazzar: thus he was uncle, by the mother's side, to Evil-merodach and to Cyrus. The Hebrew generally calls him Darius; the Septuagint, Artaxerxes; and Xenophon, Cyaxares. Darius dethroned Belshazzar king of the Chaldeans, and occupied the throne till his death two years after, when it reverted to the illustrious Cyrus. In his reign Daniel was cast into the lion's den, Da 6:1-28. 2. DARIUS HYSTASPIS Spoken of in Ezr 4:1-7:28, Haggai, and Zechariah, as the king who renewed the permission to rebuild the temple, given to the Jews by Cyrus and afterwards recalled. He succeeded Smerdis, the Magian usurper, B. C. 521, and reigned thirty-six years. He removed the seat of government to Susa, whereupon Babylon rebelled against him; but he subdued the rebellion and broke down the walls of Babylon, as was predicted, Jer 51:58. 3. DARIUS CODOMANUS Ne 12:22, was one of the most brave and generous of the Persian kings. Alexander the Great defeated him several times, and at great length subverted the Persian monarchy, after it had been established two hundred and six years. Darius was killed by his own generals, after a short reign of six years. Thus were verified the prophecies of Daniel, Da 8:1-27, who had foretold the enlargement of the Persian monarchy, under the symbol of a ram, butting with its horns westward, northward, and southward, which nothing could resist; and its destruction by a goat having a very large horn between his eyes, (Alexander the Great,) coming from the west, and overrunning the world without touching the earth. Nothing can be added to the clearness of these prophecies, so exactly describing what in due time took place and is matter of history. |
Word | Easton Dictionary - Definition |
DARIUS | the holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Dan. 11:1), "the son of Ahasuerus, of the seed of the Medes" (9:1). On the death of Belshazzar the Chaldean he "received the kingdom" of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Dan. 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining "reverence for the God of Daniel" (6:26). This king was probably the "Astyages" of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name "Darius" is simply a name of office, equivalent to "governor," and that the "Gobryas" of the inscriptions was the person intended by the name. (2.) Darius, king of Persia, was the son of Hystaspes, of the royal family of the Achaemenidae. He did not immediately succeed Cyrus on the throne. There were two intermediate kings, viz., Cambyses (the Ahasuerus of Ezra), the son of Cyrus, who reigned from B.C. 529-522, and was succeeded by a usurper named Smerdis, who occupied the throne only ten months, and was succeeded by this Darius (B.C. 521-486). Smerdis was a Margian, and therefore had no sympathy with Cyrus and Cambyses in the manner in which they had treated the Jews. He issued a decree prohibiting the restoration of the temple and of Jerusalem (Ezra 4:17-22). But soon after his death and the accession of Darius, the Jews resumed their work, thinking that the edict of Smerdis would be now null and void, as Darius was in known harmony with the religious policy of Cyrus. The enemies of the Jews lost no time in bringing the matter under the notice of Darius, who caused search to be made for the decree of Cyrus (q.v.). It was not found at Babylon, but at Achmetha (Ezra 6:2); and Darius forthwith issued a new decree, giving the Jews full liberty to prosecute their work, at the same time requiring the Syrian satrap and his subordinates to give them all needed help. It was with the army of this king that the Greeks fought the famous battle of Marathon (B.C. 490). During his reign the Jews enjoyed much peace and prosperity. He was succeeded by Ahasuerus, known to the Greeks as Xerxes, who reigned for twenty-one years. (3.) Darius the Persian (Neh. 12:22) was probably the Darius II. (Ochus or Nothus) of profane history, the son of Artaxerxes Longimanus, who was the son and successor of Ahasuerus (Xerxes). There are some, however, who think that the king here meant was Darius III. (Codomannus), the antagonist of Alexander the Great (B.C. 336-331). |
Word | American Tract Society - Definition |
EYE | The same Hebrew word means both eye and fountain. Besides its common use, to denote the organ of sight, it is often used figuratively in the Bible. Most of these passages, however, require no explanation. The custom of sealing up the eyes of criminals, still practiced in the East, is thought to be alluded to in Isa 6:10 44:18. The expression, "As the eyes of servants look unto the hand of their masters," Ps 123:2, is elucidated by a knowledge of the fact that many eastern servants are taught to stand always upon the watch, and are in general directed by a nod, a wink, or some slight motion of the fingers imperceptible to strangers. Many Scripture phrases intimate the soul-like nature of the eye, quickly and truly expressing the thoughts of the heart: such as "the bountiful eye" and the "evil eye," Pr 22:9 23:6; "haughty eyes" and "wanton eyes," Pr 6:17 Isa 3:16. "The lust of the eyes," 1Jo 2:16, expresses a craving for any of the gay vanities of this life. The threatening against "the eye that mocketh at his father," Pr 30:17, is explained by the habit of birds of prey, which attack the eyes of a living enemy, and quickly devour those of the dead. A "single" eye, Mt 6:22, is one which is clear, and sees every object as it is. There are allusions in the Bible, and in many ancient and modern writers, to the practice of painting the eyelids, to make the eyes appear large, lustrous, and languishing. Jezebel, 2Ki 9:30, is said to have "painted her face," literally, "put her eyes in paint." This was sometimes done to excess, Jer 4:30; and was practiced by abandoned women, Pr 6:25. A small probe of wood, ivory, or silver, is wet with rose water, and dipped in an impalpable powder; this is then drawn between the lids of the eye nearly closed, and leaves a narrow black border which is thought a great ornament. The powder for this purpose, called kohol, is made by burning a kind of aromatic resin, and sometimes of lead ore and other substances, for the benefit of the eyes. In Persia this custom is as common among the men as among the women; so also in ancient Egypt, as the Theban monuments show. "The females of Arabia," Niebuhr says, "color their nails blood-red, and their hands and feet yellow, with the herb Al-henna. (See CAMPHIRE.) They also tinge the inside of their eyelids coal-black with kochel, a coloring material prepared from lead ore. They not only enlarge their eyebrows, but also paint other figures of black, as ornaments, upon the face and hands. Sometimes they even prick through the skin, in various figures, and then lay certain substances upon the wounds, which eat in so deeply, that the ornaments thus impressed are rendered permanent for life. All this the Arabian women esteem as beauty." |
Word | Easton Dictionary - Definition |
EYE | (Heb. 'ain, meaning "flowing"), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V., "appearance," marg. "eye"); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num. 14:14, "face to face" (R.V. marg., "eye to eye"). "Between the eyes", i.e., the forehead (Ex. 13:9, 16). The expression (Prov. 23:31), "when it giveth his colour in the cup," is literally, "when it giveth out [or showeth] its eye." The beads or bubbles of wine are thus spoken of. "To set the eyes" on any one is to view him with favour (Gen. 44:21; Job 24:23; Jer. 39:12). This word is used figuratively in the expressions an "evil eye" (Matt. 20:15), a "bountiful eye" (Prov. 22:9), "haughty eyes" (6:17 marg.), "wanton eyes" (Isa. 3:16), "eyes full of adultery" (2 Pet. 2:14), "the lust of the eyes" (1 John 2:16). Christians are warned against "eye-service" (Eph. 6:6; Col. 3:22). Men were sometimes punished by having their eyes put out (1 Sam. 11:2; Samson, Judg. 16:21; Zedekiah, 2 Kings 25:7). The custom of painting the eyes is alluded to in 2 Kings 9:30, R.V.; Jer. 4:30; Ezek. 23:40, a custom which still prevails extensively among Eastern women. |
Word | American Tract Society - Definition |
GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
Word | Easton Dictionary - Definition |
GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
Word | American Tract Society - Definition |
JEWS | The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS. |
Word | Easton Dictionary - Definition |
LETTER | in Rom. 2:27, 29 means the outward form. The "oldness of the letter" (7:6) is a phrase which denotes the old way of literal outward obedience to the law as a system of mere external rules of conduct. In 2 Cor. 3:6, "the letter" means the Mosaic law as a written law. (See WRITING.) |
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