Translation | Verse | Text |
King James | Ac 9:10 | And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. |
Word | American Tract Society - Definition |
ANANIAS | 1. A Jew of Jerusalem, the husband of Sapphira, who attempted to join the Christians, and pretended to give them the entire price of his lands, but died instantly on being convicted of falsehood by Peter, Ac 5:1-10. 2. A Christian of Damascus, who restored the sight of Paul, after his vision of the Savior, Ac 9:10-17; 22:12. 3. A high priest of the Jews, the son of Nebedaeus. He was sent as a prisoner to Rome by Quadratus, the governor of Syria, and Jonathon was appointed in his place; but being discharged by the emperor Claudius, he returned to Palestine, and Jonathon being murdered through the treachery of Felix, Ananias appears to have performed the functions of the high priest as a substitute, until Ishmael was appointed by Agrippa. It was he before whom with the Sanhedrin Paul was summoned, under Felix, and who ordered an attendant to smite Paul on the mouth. The apostle's prophetic denunciation in reply seems to have been fulfilled when, in the commencement of the siege of Jerusalem, the assassins burned the house of Ananias, and afterwards discovered his place of retreat in an aqueduct, and slew him, Ac 23:1; 24:1. |
Word | Easton Dictionary - Definition |
ANANIAS | a common Jewish name, the same as Hananiah. (1.) One of the members of the church at Jerusalem, who conspired with his wife Sapphira to deceive the brethren, and who fell down and immediately expired after he had uttered the falsehood (Acts 5:5). By common agreement the members of the early Christian community devoted their property to the work of furthering the gospel and of assisting the poor and needy. The proceeds of the possessions they sold were placed at the disposal of the apostles (Acts 4:36, 37). Ananias might have kept his property had he so chosen; but he professed agreement with the brethren in the common purpose, and had of his own accord devoted it all, as he said, to these sacred ends. Yet he retained a part of it for his own ends, and thus lied in declaring that he had given it all. "The offence of Ananias and Sapphira showed contempt of God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of divine indignation." (2.) A Christian at Damascus (Acts 9:10). He became Paul's instructor; but when or by what means he himself became a Christian we have no information. He was "a devout man according to the law, having a good report of all the Jews which dwelt" at Damascus (22:12). (3.) The high priest before whom Paul was brought in the procuratorship of Felix (Acts 23:2, 5, 24). He was so enraged at Paul's noble declaration, "I have lived in all good conscience before God until this day," that he commanded one of his attendants to smite him on the mouth. Smarting under this unprovoked insult, Paul quickly replied, "God shall smite thee, thou whited wall." Being reminded that Ananias was the high priest, to whose office all respect was to be paid, he answered, "I wist not, brethren, that he was the high priest" (Acts 23:5). This expression has occasioned some difficulty, as it is scarcely probable that Paul should have been ignorant of so public a fact. The expression may mean (a) that Paul had at the moment overlooked the honour due to the high priest; or (b), as others think, that Paul spoke ironically, as if he had said, "The high priest breaking the law! God's high priest a tyrant and a lawbreaker! I see a man in white robes, and have heard his voice, but surely it cannot, it ought not to be, the voice of the high priest." (See Dr. Lindsay on Acts, in loco.) (c) Others think that from defect of sight Paul could not observe that the speaker was the high priest. In all this, however, it may be explained, Paul, with all his excellency, comes short of the example of his divine Master, who, when he was reviled, reviled not again. |
Word | American Tract Society - Definition |
DAMASCUS | A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam 2Ki 14:28. Its history at this period is to be found in the accounts given of Naaman, Ben-hadad, Hazael, and Rezin. It was subdued by Tiglath-pileser, 2Ki 16:9; and was afterwards subject to the Assyrians, Babylonians, Persians, Seleucidea, and Romans. In the days of Paul it appears to have been held, for a time at least, by Aretas, king of Arabia Petraea, the father-in-law of Herod Antipas. At this period the city was so much thronged by the Jews, that, according to Josephus, ten thousand of them, by command of Nero, were put to death at once. It is memorable to Christians as the scene of the miraculous conversion of that most illustrious "servant of the Lord Jesus Christ," the apostle Paul, Ac 9:1-27 22:1-16. Since 1506, Damascus has been held by the Turks; it is the metropolis of "the Pashalic of Damascus," and has a population of about one hundred and fifty thousand. The Arabs call it Eshshams. It is still celebrated, with the surrounding country, by all travellers, as one of the most beautiful and luxuriant regions in the world. The orientals themselves call it "Paradise on earth," and it is pretended that Mohammed refused to enter it, lest he should thereby forfeit his heavenly Paradise. The plain around the city is well watered and of exuberant fertility; and the eye of the traveller from any direction is fascinated by the view-a wilderness of verdure, interspersed with innumerable villas and hamlets, with gardens, fountains, and groves. A nearer view of the city discloses much that is offensive to the senses, as well as to the spirit. It is the most purely oriental city yet remaining of all that are named in the Bible. Its public buildings and bazaars are fine; and many private dwellings, though outwardly mean, are decorated within in a style of the most costly luxury. Its position has made it from the very first a commercial city, Eze 27:18. They cloth called Damask is supposed to have originated here, and Damascus steel has never been equaled. It still caries on an extensive traffic in woven stuffs of silk and cotton, in fine inlaid cabinet work, in leather, fruits, sweetmeats, etc. For this purpose huge caravans assemble here at intervals, and traverse, just as of old, the desert routes to remote cities. Here too is a chief gathering-place of pilgrims to Mecca. People from all the nations of East resort to Damascus, a fact which shows its importance as a missionary station. An encouraging commencement has been made by English Christians, and the fierce and bigoted intolerance of its Mussulman population has begun to give way. A street is still found here called "Straight," probably the same referred to in Ac 9:11. It runs a mile or more through the city from the eastern gate. |
Word | Easton Dictionary - Definition |
DAMASCUS | activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., "the East." The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400). It is first mentioned in Scripture in connection with Abraham's victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham's steward (15:2). It is not again noticed till the time of David, when "the Syrians of Damascus came to succour Hadadezer" (q.v.), 2 Sam. 8:5; 1 Chr. 18:5. In the reign of Solomon, Rezon became leader of a band who revolted from Hadadezer (1 Kings 11:23), and betaking themselves to Damascus, settled there and made their leader king. There was a long war, with varying success, between the Israelites and Syrians, who at a later period became allies of Israel against Judah (2 Kings 15:37). The Syrians were at length subdued by the Assyrians, the city of Damascus was taken and destroyed, and the inhabitants carried captive into Assyria (2 Kings 16:7-9; comp. Isa. 7:8). In this, prophecy was fulfilled (Isa. 17:1; Amos 1:4; Jer. 49:24). The kingdom of Syria remained a province of Assyria till the capture of Nineveh by the Medes (B.C. 625), when it fell under the conquerors. After passing through various vicissitudes, Syria was invaded by the Romans (B.C. 64), and Damascus became the seat of the government of the province. In A.D. 37 Aretas, the king of Arabia, became master of Damascus, having driven back Herod Antipas. This city is memorable as the scene of Saul's conversion (Acts 9:1-25). The street called "Straight," in which Judas lived, in whose house Saul was found by Ananias, is known by the name Sultany, or "Queen's Street." It is the principal street of the city. Paul visited Damascus again on his return from Arabia (Gal. 1:16, 17). Christianity was planted here as a centre (Acts 9:20), from which it spread to the surrounding regions. In A.D. 634 Damascus was conquered by the growing Mohammedan power. In A.D. 1516 it fell under the dominion of the Turks, its present rulers. It is now the largest city in Asiatic Turkey. Christianity has again found a firm footing within its walls. |
Word | American Tract Society - Definition |
DISCIPLE | A scholar, Mt 10:24. In the New Testament it is applied principally to the followers of Christ; sometimes to those of John the Baptist, Mt 22:16. It is used in a special manner to point out the twelve, Mt 10:1 11:1 20:17. A disciple of Christ may now be defined as one who believes his doctrine, rests upon his sacrifice, imbibes his spirit, imitates his example, and lives to do his work. |
Word | Easton Dictionary - Definition |
DISCIPLE | a scholar, sometimes applied to the followers of John the Baptist (Matt. 9:14), and of the Pharisees (22:16), but principally to the followers of Christ. A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example (Matt. 10:24; Luke 14:26, 27, 33; John 6:69). |
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 | American Tract Society - Definition |
VISION | A supernatural presentation of certain scenery or circumstances to the mind of a person either while awake or asleep, Isa 6:1-13 Eze 1:1-28 Da 8:1-27 Ac 26:13. See DREAM. |
Word | Easton Dictionary - Definition |
VISION | (Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1). |
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