| Translation | Verse | Text |
| Basic English | Ge 49:17 | May Dan be a snake in the way, a horned snake by the road, biting the horse's foot so that the horseman has a fall. |
| Word | Easton Dictionary - Definition |
| BY | in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, "against myself." |
| Word | American Tract Society - Definition |
| DAN | A judge, 1. A son of Jacob by Bilhah, Ge 30:3 35:25. The tribe of Dan was second only to that of Judah in numbers before entering Canaan, Nu 1:39 26:43. A portion was assigned to Dan, extending southeast from the seacoast near Joppa. It bordered on the land of the Philistines, with whom the tribe of Dan had much to do, Jud 13:1-16:31. Their territory was fertile, but small, and the natives were powerful. A part of the tribe therefore sought and conquered another home, Jos 19:1-51 Jud 18:1-31 2. A city originally called Laish, Jud 18:29, at the northern extremity of Israel, in the tribe of Naphtali. "From Dan to Beersheba" denotes the whole extent of the land of promise, Dan being the northern city, and Beersheba the southern one. Dan was seated at the foot of Mount Hermon, four miles west of Paneas, near one source of the Jordan, on a hill now called Tell-el-Kady. Laish at one time belonged to Zidon, and received the name of Dan from a portion of that tribe who conquered and rebuilt it, Jud 18:1-31. It was an idolatrous city even then, and was afterwards the seat of one of the golden calves of Jeroboam, 1Ki 12:28 Am 8:14. Though once and again a very prosperous city, Jud 18:10 Eze 27:19, only slight remains of it now exist. |
| Word | Easton Dictionary - Definition |
| DAN | a judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel's maid (Gen. 30:6, "God hath judged me", Heb. dananni). The blessing pronounced on him by his father was, "Dan shall judge his people" (49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Dan. The tribe of Dan had their place in the march through the wilderness on the north side of the tabernacle (Num. 2:25, 31; 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Josh. 19:40-48. The territory of Dan extended from the west of that of Ephraim and Benjamin to the sea. It was a small territory, but was very fertile. It included in it, among others, the cities of Lydda, Ekron, and Joppa, which formed its northern boundary. But this district was too limited. "Squeezed into the narrow strip between the mountains and the sea, its energies were great beyond its numbers." Being pressed by the Amorites and the Philistines, whom they were unable to conquer, they longed for a wider space. They accordingly sent out five spies from two of their towns, who went north to the sources of the Jordan, and brought back a favourable report regarding that region. "Arise," they said, "be not slothful to go, and to possess the land," for it is "a place where there is no want of any thing that is in the earth" (Judg. 18:10). On receiving this report, 600 Danites girded on their weapons of war, and taking with them their wives and their children, marched to the foot of Hermon, and fought against Leshem, and took it from the Sidonians, and dwelt therein, and changed the name of the conquered town to Dan (Josh. 19:47). This new city of Dan became to them a new home, and was wont to be spoken of as the northern limit of Palestine, the length of which came to be denoted by the expression "from Dan to Beersheba", i.e., about 144 miles. "But like Lot under a similar temptation, they seem to have succumbed to the evil influences around them, and to have sunk down into a condition of semi-heathenism from which they never emerged. The mounds of ruins which mark the site of the city show that it covered a considerable extent of ground. But there remains no record of any noble deed wrought by the degenerate tribe. Their name disappears from the roll-book of the natural and the spiritual Israel.", Manning's Those Holy Fields. This old border city was originally called Laish. Its modern name is Tell el-Kady, "Hill of the Judge." It stands about four miles below Caesarea Philippi, in the midst of a region of surpassing richness and beauty. (2.) This name occurs in Ezek 27:19, Authorize Version; but the words there, "Dan also," should be simply, as in the Revised Version, "Vedan," an Arabian city, from which various kinds of merchandise were brought to Tyre. Some suppose it to have been the city of Aden in Arabia. (See MAHANEH-DAN.) |
| Word | American Tract Society - Definition |
| FOOT | The expressions in De 32:35, "their foot shall slide in due time," and in the traveler's song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9 Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14 Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of respect. Moses put off his shoes to approach the burning bush; and most commentators are of opinion that the priests served in the tabernacle with their feet naked, as they did afterwards in the temple. The Turks never enter their mosques till after they have washed their feet and their hands, and have put off the outward covering of their legs. The Christians of Ethiopia enter their churches with their shoes off, and the Indian Brahmins and others have the same respect for their pagodas and temples. Eastern conquerors used to set their feet on the necks of conquered princes, Jos 10:22, and action often figured in ancient sculptures, Ps 8:6 Isa 49:23 1Co 15:25 Heb 2:8. See NINEVEH. The orientals used to wash the feet of strangers who came off a journey, because they commonly walked with their legs bare, and their feet defended only by sandals, Ge 24:32 43:24. So Abraham washed the feet of the three angels, Ge 18:4. This office was usually performed by servants and slaves; and hence Abigail answers David, who sought her in marriage, that she should think it an honor to wash the feet of the king's servants, 1Sa 25:41. Paul would have a widow assisted by the church, to be one who had hospitably washed the feet of saints, 1Ti 5:10. The practice is still met with in Palestine. Says Dr. Robinson, at Ramleh, "Our youthful host now proposed, in the genuine style of ancient oriental hospitality, that a servant should wash our feet. This took me by surprise; for I was not aware that the custom still existed here. Nor does it indeed towards foreigners, though it is quite common among the natives. We gladly accepted the proposal, both for the sake of the refreshment and of the scriptural illustration. A female Nubian slave accordingly brought water, which she poured upon our feet over a large shallow basin of tinned copper, kneeling before us and rubbing our feet with her hands, and wiping them with a napkin. It was one of the most gratifying minor incidents of our whole journey." Our Savior, after his last supper, gave a striking lesson of humility, by washing his disciples' feet, Joh 13:5-6,8, though the eighth verse shows that he had also a deeper meaning. See SANDALS. |
| Word | Easton Dictionary - Definition |
| HORSEMAN | Heb. ba'al parash, "master of a horse." The "horsemen" mentioned Ex. 14:9 were "mounted men", i.e., men who rode in chariots. The army of Pharaoh consisted of a chariot and infantry force. We find that at a later period, however, the Egyptians had cavalry (2 Chr. 12:3). (See HORSE.) |
| Word | Easton Dictionary - Definition |
| ROAD | (1 Sam. 27:10; R.V., "raid"), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path. |
| Copy and paste this small bit of HTML to link your web page to this site: |
| <a href="http://www.justverses.com/jv/app/showDefinitionsForVerse.vm?T=3&B=1&C=49&V=17&LCL=en">Change this value</a> |