| Translation | Verse | Text |
| King James | Ho 10:8 | The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us. |
| Word | American Tract Society - Definition |
| AVEN | See HELIOPOLIS. |
| Word | Easton Dictionary - Definition |
| AVEN | nothingness; vanity. (1.) Hosea speaks of the "high places of Aven" (10:8), by which he means Bethel. He also calls it Beth-aven, i.e., "the house of vanity" (4:15), on account of the golden calves Jeroboam had set up there (1 Kings 12:28). (2.) Translated by the LXX. "On" in Ezek. 30:17. The Egyptian Heliopolis or city of On (q.v.). (3.) In Amos 1:5 it denotes the Syrian Heliopolis, the modern Baalbec. |
| 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 |
| MOUNTAINS | Are among the most sublime and impressive of the Creator's works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God?every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man's sin, God's justice, and God's mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by striking events; mount Zion, Moriah, and Olivet are covered with precious memories; and the mountains about Jerusalem and all other "everlasting hills" are sacred witnesses of the eternal power and faithfulness of God. Judea was eminently a hilly country; and the sacred poets and prophets drew from the mountains around them many beautiful and sublime illustrations of divine truth. Thus a kingdom is termed a mountain, Ps 30:7, especially the kingdom of Christ, Isa 2:2 11:9 Da 2:35. Thus also difficulty is a "great mountain," Zec 4:7. A revolution is the "carrying of mountains into the midst of the sea," Ps 46:3. God easily and speedily removes every obstacle?"hills melt like wax at the presence of the Lord," Ps 97:5. The integrity of the divine nature is sure and lasting?"Thy righteousness is like the great mountains," Ps 36:6. The eternity of God's love is pictured out by this comparison: "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee," Isa 54:10. When David wishes to express the stability of his kingdom, he says, "Lord, by thy favor thou hast made my mountain to stand strong," Ps 30:7. The security and protection afforded by God to his people are thus beautifully delineated: "As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth, even for ever," Ps 125:2. When the prophet would express his faith in God, how pure it was, and what confidence it inspired, far above any assurance which could arise from earthly blessing or defense, he sings, "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the Lord our God is salvation of Israel," Jer 3:23. The hills of Judea were anciently cultivate to the top, with scores of terraces, and covered with vines, olives, figs, etc. Hence the expression, alluding to the vine of God's planting, "the hills were covered with the shadow of it," Ps 80:10; and others of the same kind. Travelers say it is a rare thing to pass a mountain, even in the wild parts of Judea, which does not show that it was formerly terraced and made to flow with oil and wine, though it may now be desolate and bare. Says Paxton, "There are many districts that are sadly encumbered with rock, yet the soil among these rocks is of a very superior kind: and were the rock somewhat broken up, the large pieces piled, and the small mixed with the soil, it might be made very productive. There is very striking proof of this in some districts, as that about Hebron, which abounds with rock, and yet is covered with the most productive vineyards. As to such a rocky country being so spoken of in the days of the patriarchs, I suppose that it was in truth, at that time the finest of lands; that the rock which now lies bare in so many places, was then all covered with earth of the richest kind." "Even in those parts where all is now desolate," remarks Dr. Robinson, "there are everywhere traces of the hand of the men of other days... Most of the hills indeed exhibit the remains of terraces built up around them, the undoubted signs of former cultivation." Again, when traveling towards Hebron, he observes, "Many of the former terraces along the hill sides are still in use; and the land looks somewhat as it may have done in ancient times." "We often counted forty, fifty, sixty, and even seventy terraces from the bottom of the valley up to the summit of the mountain... What a garden of delights this must have been, when instead of grass making green the surface, verdant and luxuriant vines were their clothing... We could understand how the words of Joel shall yet be literally true, ?The mountains shall drop down new wine,' when every vine on these hills shall be hanging its ripe clusters over the terraces. In observing too the singular manner in which the most rocky mountains have at one time been made, through vast labor and industry, to yield an abundant return to the husbandman, we saw clearly the meaning of the promise in Ezekiel, ?But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit.'" Narrative of a Mission. |
| 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 | Easton Dictionary - Definition |
| THISTLE | (1.) Heb. hoah (2 Kings 14:9; Job 31:40). In Job 41:2 the Hebrew word is rendered "thorn," but in the Revised Version "hook." It is also rendered "thorn" in 2 Chr. 33:11; Prov. 26:9; Cant. 2:2; "brambles" in Isa. 34:13. It is supposed to be a variety of the wild plum-tree, but by some it is regarded as the common thistle, of which there are many varieties in Palestine. (2.) Heb. dardar, meaning "a plant growing luxuriantly" (Gen. 3:18; Hos. 10:8); Gr. tribolos, "a triple point" (Matt. 7:16; Heb. 6:8, "brier," R.V. "thistle"). This was probably the star-thistle, called by botanists Centaurea calcitropa, or "caltrops," a weed common in corn-fields. (See THORNS .) |
| Word | Easton Dictionary - Definition |
| THORN | (1.) Heb. hedek (Prov. 15:19), rendered "brier" in Micah 7:4. Some thorny plant, of the Solanum family, suitable for hedges. This is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb. kotz (Gen. 3:18; Hos. 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Matt. 7:16; 13:7; Heb. 6:8). The word seems to denote any thorny or prickly plant (Jer. 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb. na'atzutz (Isa. 7:19; 55:13). This word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurved, and often create a festering wound." It often grows to a great size. (See CROWN OF THORNS.) (4.) Heb. atad (Ps. 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn. |
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