Translation | Verse | Text |
King James | 1Sa 10:9 | And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day. |
Word | American Tract Society - Definition |
DAY | The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun's continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE. The word day is also often put for an indeterminate period, for the time of Christ's coming in the flesh, and of his second coming to judgment, Isa 2:12 Eze 13:5 Joh 11:24 1Th 5:2. The prophetic "day" usually is to be understood as one year, and the prophetic "year" or "time" as 360 days, Eze 4:6. Compare the three and half years of Da 7:25, with the forty-two months and twelve hundred and sixty days of Re 11:2,3. |
Word | Easton Dictionary - Definition |
DAY | The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). "The heat of the day" (1 Sam. 11:11; Neh. 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex. 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mark 13:35). (See WATCHES.) The division of the day by hours is first mentioned in Dan. 3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (John 11:9). The word "day" sometimes signifies an indefinite time (Gen. 2:4; Isa. 22:5; Heb. 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa. 2:12, Acts 17:31, and 2 Tim. 1:18, the great day of final judgment. |
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 | Easton Dictionary - Definition |
HEART | According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. "Heart" and "soul" are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case. The heart is the "home of the personal life," and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6; Ps. 11:2; 78:72), pious and good (Luke 8:15), etc. In these and such passages the word "soul" could not be substituted for "heart." The heart is also the seat of the conscience (Rom. 2:15). It is naturally wicked (Gen. 8:21), and hence it contaminates the whole life and character (Matt. 12:34; 15:18; comp. Eccl. 8:11; Ps. 73:7). Hence the heart must be changed, regenerated (Ezek. 36:26; 11:19; Ps. 51:10-14), before a man can willingly obey God. The process of salvation begins in the heart by the believing reception of the testimony of God, while the rejection of that testimony hardens the heart (Ps. 95:8; Prov. 28:14; 2 Chr. 36:13). "Hardness of heart evidences itself by light views of sin; partial acknowledgment and confession of it; pride and conceit; ingratitude; unconcern about the word and ordinances of God; inattention to divine providences; stifling convictions of conscience; shunning reproof; presumption, and general ignorance of divine things." |
Word | American Tract Society - Definition |
SAMUEL | God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar pleasure and reverence. The twelve tribes, when he assumed their charge, were in a low condition both morally and politically he freed them from all foreign yokes, administered justice with vigor and impartiality, promoted education and true religion, united the tribes, and raised them higher in the scale of civilization. Their demand of a king, in view of the advanced age of Samuel and the vile character of his sons, showed a great want of faith in God and of submission to his will. Yet He granted them a king "in his wrath," Ho 13:11. Samuel anointed Saul as their first king; and afterwards David, who in due time was to take the place of Saul already, rejected by God. As long as he lived, Samuel exerted a paramount and most beneficial influence in Israel, even over Saul himself. He instituted the "schools of the prophets," which were long continued and very useful. He died at the age of ninety-eight, B. C. 1053, honored and lamented by all. Even after his death the unhappy Saul, forsaken by the God was pleased to cause Samuel to appear, with a prophetic message to the king. In Ps 99:6 he is ranked with Moses and Aaron. See also Jer 15:1 Heb 11:32. The two BOOKS OF SAMUEL could not all have been written by him, because his death is mentioned in 1Sa 25:1-43, B. C. 1055. Thus far it is not improbable that he was the author, while the remaining chapters are commonly attributed to Nathan and Gad, B. C. 1018. Why Samuel's name is given to both books cannot be known. In the Septuagint they are called the First and Second Books of Kings. See KINGS. The two books comprise the history of Samuel, Saul, and David. They are quoted in the New Testament, Ac 13:22 Heb 1:5, and alluded to in the Psalms, etc. |
Word | Easton Dictionary - Definition |
SAMUEL | heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. "The child Samuel grew on, and was in favour both with the Lord, and also with men" (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (Judg. 21:19-21; 1 Sam. 2:12-17, 22). The Philistines, who of late had greatly increased in number and in power, were practically masters of the country, and kept the people in subjection (1 Sam. 10:5; 13:3). At this time new communications from God began to be made to the pious child. A mysterious voice came to him in the night season, calling him by name, and, instructed by Eli, he answered, "Speak, Lord; for thy servant heareth." The message that came from the Lord was one of woe and ruin to Eli and his profligate sons. Samuel told it all to Eli, whose only answer to the terrible denunciations (1 Sam. 3:11-18) was, "It is the Lord; let him do what seemeth him good", the passive submission of a weak character, not, in his case, the expression of the highest trust and faith. The Lord revealed himself now in divers manners to Samuel, and his fame and his influence increased throughout the land as of one divinely called to the prophetical office. A new period in the history of the kingdom of God now commenced. The Philistine yoke was heavy, and the people, groaning under the wide-spread oppression, suddenly rose in revolt, and "went out against the Philistines to battle." A fierce and disastrous battle was fought at Aphek, near to Ebenezer (1 Sam. 4:1, 2). The Israelites were defeated, leaving 4,000 dead "in the field." The chiefs of the people thought to repair this great disaster by carrying with them the ark of the covenant as the symbol of Jehovah's presence. They accordingly, without consulting Samuel, fetched it out of Shiloh to the camp near Aphek. At the sight of the ark among them the people "shouted with a great shout, so that the earth rang again." A second battle was fought, and again the Philistines defeated the Israelites, stormed their camp, slew 30,000 men, and took the sacred ark. The tidings of this fatal battle was speedily conveyed to Shiloh; and so soon as the aged Eli heard that the ark of God was taken, he fell backward from his seat at the entrance of the sanctuary, and his neck brake, and he died. The tabernacle with its furniture was probably, by the advice of Samuel, now about twenty years of age, removed from Shiloh to some place of safety, and finally to Nob, where it remained many years (21:1). The Philistines followed up their advantage, and marched upon Shiloh, which they plundered and destroyed (comp. Jer. 7:12; Ps. 78:59). This was a great epoch in the history of Israel. For twenty years after this fatal battle at Aphek the whole land lay under the oppression of the Philistines. During all these dreary years Samuel was a spiritual power in the land. From Ramah, his native place, where he resided, his influence went forth on every side among the people. With unwearied zeal he went up and down from place to place, reproving, rebuking, and exhorting the people, endeavouring to awaken in them a sense of their sinfulness, and to lead them to repentance. His labours were so far successful that "all the house of Israel lamented after the Lord." Samuel summoned the people to Mizpeh, one of the loftiest hills in Central Palestine, where they fasted and prayed, and prepared themselves there, under his direction, for a great war against the Philistines, who now marched their whole force toward Mizpeh, in order to crush the Israelites once for all. At the intercession of Samuel God interposed in behalf of Israel. Samuel himself was their leader, the only occasion in which he acted as a leader in war. The Philistines were utterly routed. They fled in terror before the army of Israel, and a great slaughter ensued. This battle, fought probably about B.C. 1095, put an end to the forty years of Philistine oppression. In memory of this great deliverance, and in token of gratitude for the help vouchsafed, Samuel set up a great stone in the battlefield, and called it "Ebenezer," saying, "Hitherto hath the Lord helped us" (1 Sam. 7:1-12). This was the spot where, twenty years before, the Israelites had suffered a great defeat, when the ark of God was taken. This victory over the Philistines was followed by a long period of peace for Israel (1 Sam. 7:13, 14), during which Samuel exercised the functions of judge, going "from year to year in circuit" from his home in Ramah to Bethel, thence to Gilgal (not that in the Jordan valley, but that which lay to the west of Ebal and Gerizim), and returning by Mizpeh to Ramah. He established regular services at Shiloh, where he built an altar; and at Ramah he gathered a company of young men around him and established a school of the prophets. The schools of the prophets, thus originated, and afterwards established also at Gibeah, Bethel, Gilgal, and Jericho, exercised an important influence on the national character and history of the people in maintaining pure religion in the midst of growing corruption. They continued to the end of the Jewish commonwealth. Many years now passed, during which Samuel exercised the functions of his judicial office, being the friend and counsellor of the people in all matters of private and public interest. He was a great statesman as well as a reformer, and all regarded him with veneration as the "seer," the prophet of the Lord. At the close of this period, when he was now an old man, the elders of Israel came to him at Ramah (1 Sam. 8:4, 5, 19-22); and feeling how great was the danger to which the nation was exposed from the misconduct of Samuel's sons, whom he had invested with judicial functions as his assistants, and had placed at Beersheba on the Philistine border, and also from a threatened invasion of the Ammonites, they demanded that a king should be set over them. This request was very displeasing to Samuel. He remonstrated with them, and warned them of the consequences of such a step. At length, however, referring the matter to God, he acceded to their desires, and anointed Saul (q.v.) to be their king (11:15). Before retiring from public life he convened an assembly of the people at Gilgal (ch. 12), and there solemnly addressed them with reference to his own relation to them as judge and prophet. The remainder of his life he spent in retirement at Ramah, only occasionally and in special circumstances appearing again in public (1 Sam. 13, 15) with communications from God to king Saul. While mourning over the many evils which now fell upon the nation, he is suddenly summoned (ch.16) to go to Bethlehem and anoint David, the son of Jesse, as king over Israel instead of Saul. After this little is known of him till the time of his death, which took place at Ramah when he was probably about eighty years of age. "And all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah" (25:1), not in the house itself, but in the court or garden of his house. (Comp. 2 Kings 21:18; 2 Chr. 33:20; 1 Kings 2:34; John 19:41.) Samuel's devotion to God, and the special favour with which God regarded him, are referred to in Jer. 15:1 and Ps. 99:6. |
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