Translation | Verse | Text |
King James | Jer 32:29 | And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger. |
Word | American Tract Society - Definition |
ANGER | A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but figuratively speaking, that is, after the manner of men; and because he punishes the wicked with severity of a superior provoked to anger. |
Word | Easton Dictionary - Definition |
ANGER | the emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11). |
Word | American Tract Society - Definition |
BAAL | Lord, 1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH'TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal, Isa 46:1 Jer 50:2 51:44. The worship of Baal was established in Babylon in the famous tower of Babel, the uppermost room of which served at the same time as an observatory, and as the repository of a collection of astronomical observations. That in the astronomical, or rather, astrological mythology of the East, we are to look for the origin of this worship in the adoration of the heavenly bodies, is conceded by all critics. The more common opinion has been, that Baal, or Bel, is the sun; and that, under this name, this luminary received divine honors. But the Greek and Roman writers give to the Babylonian Bel the name of Jupiter Belus, meaning the planet Jupiter, which was regarded, along with the planet Venus, as the guardian and giver of all good fortune; and formed, with Venus, the most fortunate of all constellations, under which alone fortunate sovereigns could be born. This planet, therefore, many suppose to have been the object of worship under the name of Baal, as also the planet Venus under that of Astarte. Not that the sun was not an object of idolatrous worship among these nations, but in that case he is represented under his own name; as 2Ki 23:11. The temples and altars of Ball were generally on eminences. Manasseh placed in the two courts of the temple at Jerusalem altars to all the host of heaven, and in particular to Astarte, 2Ki 21:5,7. Jeremiah threatens the Jews who had sacrificed to Baal on the house-top, Jer 32:29; and Josiah destroyed the altars which Ahaz had erected on the terrace of his palace, 2Ki 23:12. Human victims were offered to Baal, as they were also to the sun. Jeremiah reproaches the inhabitants of Judah and Jerusalem with "building the high places of Baal, to burn their sons with fire for burnt-offerings unto Baal," Jer 19:5; an expression which appears to be decisive as to the actual slaying by fire of the unhappy victims to Baal. See MOLOCH. The children of Israel were prone to serve Baal. See Nu 25:3 Jud 2:14 3:7. Under Samuel they put away their idols, 1Sa 7:4. This continued under David and Solomon; but under Ahab, whose wife Jezebel was a daughter of the Zidonian king Ethbaal, the worship of Baal was restored with great pomp, 1Ki 16:31. Joined with other words, Baal signifies also other false gods. Baal-Berith, or the "lord of the covenant," was a god of the Shechemites, Jud 8:33 9:4. Baal-Peor, or "the lord of Peor," was a filthy idol of the Moabites, Nu 25:3, 5 Ho 9:10. Baal-Zebub, "lord of flies," was a god of the Philistines at Ekron. See BEELZEBUB. 2. The word BAAL also occurs in many compound names of places, not always having any reference to the idol. |
Word | Easton Dictionary - Definition |
BAAL | lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (1 Kings 16:31-33; 18:19, 22). It prevailed also for a time in the kingdom of Judah (2 Kings 8:27; comp. 11:18; 16:3; 2 Chr. 28:2), till finally put an end to by the severe discipline of the Captivity (Zeph. 1:4-6). The priests of Baal were in great numbers (1 Kings 18:19), and of various classes (2 Kings 10:19). Their mode of offering sacrifices is described in 1 Kings 18:25-29. The sun-god, under the general title of Baal, or "lord," was the chief object of worship of the Canaanites. Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, or "lords." Each Baal had a wife, who was a colourless reflection of himself. (2.) A Benjamite, son of Jehiel, the progenitor of the Gibeonites (1 Chr. 8:30; 9:36). (3.) The name of a place inhabited by the Simeonites, the same probably as Baal-ath-beer (1 Chr. 4:33; Josh. 19:8). |
Word | American Tract Society - Definition |
CHALDEANS | This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations. The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the prophet Habakkuk, who probably lived about the time when they first made incursions into Palestine or the adjacent regions, Hab 1:6-11. Of the date of their location in Babylonia nothing is now known. In the reign of king Hezekiah, B. C. 713, a king of Babylon is mentioned, the first of whom we read after Nimrod and Amraphel. About one hundred years later we find the Chaldeans in possession of the kingdom of Babylon. The first sovereign in the new line appearing in history was Nabopolassar. His son Nebuchadnezzar invaded Palestine, as foretold by Jeremiah and Habakkuk, Ezr 5:12 Jer 39:5. He was succeeded by his son Evil-merodach, 2Ki 25:27 Jer 52:31. After him came, in quick succession, Neriglissar, Laborosoarchod, and Nabonnidus or Belshazzar, under whom this empire was absorbed in the Medo-Persian. The Chaldeo-babylonian dynasty continued probably not more than one hundred years. |
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 | Easton Dictionary - Definition |
DRINK | The drinks of the Hebrews were water, wine, "strong drink," and vinegar. Their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter. The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. "Strain at" should be "strain out.") |
Word | American Tract Society - Definition |
FIRE | In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge 15:17; Manoah, Jud 13:19-20; Elijah, 1Ki 18:38; and at the dedication of the tabernacle and the temple, Le 9:24 2Ch 7:1. This sacred fire was preserved by the priests with the utmost care, Isa 31:9, in many ancient religions fire was worshipped; and children were made to pass through the fire to Moloch, 2Ki 17:17 Jer 7:31 Eze 16:21 23:37. The Jews had occasion for fires, except for cooking, only during a small part of the year. Besides their ordinary hearths and ovens, they warmed their apartments with "a fire of coals" in a brazier, Jer 36:22-23 Lu 22:30. The were forbidden to kindle a fire on the Sabbath, Ex 35:3?a prohibition perhaps only of cooking on that day, but understood by many Jews even now in the fullest extent; it is avoided by employing gentile servants. Another provision of the Mosaic Law was designed to protect the standing corn, etc., in the dry summer season, Ex 22:6. The earth is to be destroyed by fire, 2Pe 3:7; of which the destruction of Sodom, and the volcanoes and earthquakes which so often indicate the internal commotions of the globe, may serve as warnings. |
Word | Easton Dictionary - Definition |
FIRE | (1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon's temple (2 Chr. 7:1, 3). The expressions "fire from heaven" and "fire of the Lord" generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9). Fire for a sacred purpose obtained otherwise than from the altar was called "strange fire" (Lev. 10:1, 2; Num. 3:4). The victims slain for sin offerings were afterwards consumed by fire outside the camp (Lev. 4:12, 21; 6:30; 16:27; Heb. 13:11). (2.) For domestic purposes, such as baking, cooking, warmth, etc. (Jer. 36:22; Mark 14:54; John 18:18). But on Sabbath no fire for any domestic purpose was to be kindled (Ex. 35:3; Num. 15:32-36). (3.) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Lev. 20:14; 21:9). The burning of captives in war was not unknown among the Jews (2 Sam. 12:31; Jer. 29:22). The bodies of infamous persons who were executed were also sometimes burned (Josh. 7:25; 2 Kings 23:16). (4.) In war, fire was used in the destruction of cities, as Jericho (Josh. 6:24), Ai (8:19), Hazor (11:11), Laish (Judg. 18:27), etc. The war-chariots of the Canaanites were burnt (Josh. 11:6, 9, 13). The Israelites burned the images (2 Kings 10:26; R.V., "pillars") of the house of Baal. These objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood. Torches were sometimes carried by the soldiers in battle (Judg. 7:16). (5.) Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power (Ex. 14:19; Num. 11:1, 3; Judg. 13:20; 1 Kings 18:38; 2 Kings 1:10, 12; 2:11; Isa. 6:4; Ezek. 1:4; Rev. 1:14, etc.). God's word is also likened unto fire (Jer. 23:29). It is referred to as an emblem of severe trials or misfortunes (Zech. 12:6; Luke 12:49; 1 Cor. 3:13, 15; 1 Pet. 1:7), and of eternal punishment (Matt. 5:22; Mark 9:44; Rev. 14:10; 21:8). The influence of the Holy Ghost is likened unto fire (Matt. 3:11). His descent was denoted by the appearance of tongues as of fire (Acts 2:3). |
Word | American Tract Society - Definition |
GODS | The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions. |
Word | American Tract Society - Definition |
INCENSE | A dry, aromatic gum, exuding from a tree which grows in Arabia and India. It is called also frankincense, from the freedom with which when burning it gives forth its odors. Other spices were mixed with it to make the sacred incense, the use of which for any other purpose was strictly forbidden, Ex 30:34-38. To offer incense, among the Hebrews, was an officer peculiar to the priests; for which purpose they entered into the holy apartment of the temple every morning and evening. On the great day of expiation, the high-priest burnt incense in his censer as he entered the Holy of Holies, and the smoke which arose from it prevented his looking with too much curiosity on the ark and mercy seat, Le 16:13. The Levites were not permitted to touch the censers; and Korah, Dathan, and Abiram suffered a terrible punishment for violating this prohibition. Incense was especially a symbol of prayer. While it was offered, the people prayed in the court without, and their prayers ascended with the sweet odor of the incense, until the priest returned and gave the blessing. So Christ presents his people and their prayers to God, accepted through his merits and intercession, and gives them the blessing, "Your sins are forgiven; go in peace," Ps 141:2 Lu 2:9 Re 5:8 8:4. "Incense" sometimes signifies the sacrifices and fat of victims, as no other kind of incense was offered on the altar of burnt-offerings, Ps 66:15. For a description of the altar of incense, see ALTAR. |
Word | Easton Dictionary - Definition |
INCENSE | a fragrant composition prepared by the "art of the apothecary." It consisted of four ingredients "beaten small" (Ex. 30:34-36). That which was not thus prepared was called "strange incense" (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1,2; Rev. 5:8; 8:3, 4). |
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