Translation | Verse | Text |
King James | Isa 60:14 | The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel. |
Word | American Tract Society - Definition |
BOW | A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In 2Sa 1:18, we read. "Also he bade them teach the children of Judah the use of the bow." Here the words, "the use of," are not in the Hebrew. The use of the bow in war had long been common among the Jews, Ge 48:22; and to "teach them the bow," is by some supposed to mean, teach them by some supposed to mean, teach them the song of THE BOW, the lamentation over Saul and Jonathan, which follows; so called from the mention of the weapon in Ge 48:22, as the first four books in the Bible take their title in Hebrew from the first word in each. See ARROW. |
Word | Easton Dictionary - Definition |
BOW | The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly "copper") are mentioned (2 Sam. 22:35; Ps. 18:34). The arrows were carried in a quiver (Gen. 27:3; Isa. 22:6; 49:2; Ps. 127:5). They were apparently sometimes shot with some burning material attached to them (Ps. 120:4). The bow is a symbol of victory (Ps. 7:12). It denotes also falsehood, deceit (Ps. 64:3, 4; Hos. 7:16; Jer. 9:3). "The use of the bow" in 2 Sam. 1:18 (A.V.) ought to be "the song of the bow," as in the Revised Version. |
Word | Easton Dictionary - Definition |
CALL | (1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to "call upon the name of the Lord" (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2). (2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4). In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Matt. 28:19; Mark 16:15; Rom. 9:24, 25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (John 3:14-19; Matt. 22:14). An effectual call is something more than the outward message of the Word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (John 16:14; Acts 26: 18; John 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (John 6:45; Acts 16:14; Eph. 1:17). |
Word | American Tract Society - Definition |
CITY | The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried bricks, and sometimes combustible, Isa 9:10 Am 1:7-14. They were also provided with watchmen, Ps 127:1 So 5:7. The streets of ancient towns were usually narrow, and often unpaved. Some cities were adorned with vast parks and gardens; this was the case with Babylon, which embraced an immense at this day to form any reliable estimate of the population of the cities of Judea. Jerusalem is said by Josephus to have had 150,000 inhabitants, and to have contained, at the time of its siege by the Romans, more than a million of persons crowded in its circuit of four miles of wall. See GATE, REFUGE, CITIES OF, WATCHMEN. CITY OF DAVID, usually denotes mount Zion, the southwest section of Jerusalem, which David took from the Jebusites, and occupied by a palace and city called by his name. In Lu 2:11, Bethlehem his native city is meant. CITY OF GOD, De 12:5 Ps 46:4, and the HOLY, HOLINESS CITY, Ne 11:1, names of Jerusalem. Its modern name is El-Kuds, the Holy. |
Word | Easton Dictionary - Definition |
CITY | The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the "treasure cities" of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen. 46:34; 47:1-11). In the kingdom of Og in Bashan there were sixty "great cities with walls," and twenty-three cities in Gilead partly rebuilt by the tribes on the east of Jordan (Num. 21:21, 32, 33, 35; 32:1-3, 34-42; Deut. 3:4, 5, 14; 1 Kings 4:13). On the west of Jordan were thirty-one "royal cities" (Josh. 12), besides many others spoken of in the history of Israel. A fenced city was a city surrounded by fortifications and high walls, with watch-towers upon them (2 Chr. 11:11; Deut. 3:5). There was also within the city generally a tower to which the citizens might flee when danger threatened them (Judg. 9:46-52). A city with suburbs was a city surrounded with open pasture-grounds, such as the forty-eight cities which were given to the Levites (Num. 35:2-7). There were six cities of refuge, three on each side of Jordan, namely, Kadesh, Shechem, Hebron, on the west of Jordan; and on the east, Bezer, Ramoth-gilead, and Golan. The cities on each side of the river were nearly opposite each other. The regulations concerning these cities are given in Num. 35:9-34; Deut. 19:1-13; Ex. 21:12-14. When David reduced the fortress of the Jebusites which stood on Mount Zion, he built on the site of it a palace and a city, which he called by his own name (1 Chr. 11:5), the city of David. Bethlehem is also so called as being David's native town (Luke 2:4). Jerusalem is called the Holy City, the holiness of the temple being regarded as extending in some measure over the whole city (Neh. 11:1). Pithom and Raamses, built by the Israelites as "treasure cities," were not places where royal treasures were kept, but were fortified towns where merchants might store their goods and transact their business in safety, or cities in which munitions of war were stored. (See PITHOM.) |
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 |
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 |
ZION | sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem. When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became "the city of David" (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2; Isa. 33:14; Joel 2:1) to denote Jerusalem in general, and sometimes God's chosen Israel (Ps. 51:18; 87:5). In the New Testament (see SION) it is used sometimes to denote the Church of God (Heb. 12:22), and sometimes the heavenly city (Rev. 14:1). |
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