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Translation	Verse	Text
Strong Concordance	Ge 35:4	And they gave [05414] unto Jacob [03290] all the strange [05236] gods [0430] which were in their hand [03027], and all their earrings [05141] which were in their ears [0241]; and Jacob [03290] hid [02934] them under the oak [0424] which was by Shechem [07927].

Summary Of Definitions Associated With The Selected Verse

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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."

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Word	American Tract Society - Definition
EARRINGS	See RINGS.

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Word

Easton Dictionary - Definition

EARRINGS

rings properly for the ear (Gen. 35:4; Num. 31:50; Ezek. 16:12). In Gen. 24:47 the word means a nose-jewel, and is so rendered in the Revised Version. In Isa. 3:20 the Authorized Version has "ear-rings," and the Revised Version "amulets," which more correctly represents the original word (lehashim), which means incantations; charms, thus remedies against enchantment, worn either suspended from the neck or in the ears of females. Ear-rings were ornaments used by both sexes (Ex. 32:2).

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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.

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Word

American Tract Society - Definition

HAND

Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one's self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu 8:10 27:18 Mr 10:16 Ac 6:6 19:6 1Ti 4:14. The hands of the high priest laid upon the scapegoat, as if transferring the guilt of the people to his head, represented the work wrought by Christ in order that the sinner might not be "driven away in his wickedness." See WASHING.

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Word

Easton Dictionary - Definition

HAND

Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc.

The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Matt. 26:64).

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Word

American Tract Society - Definition

JACOB

Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother's heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother's absence and his father's infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother's wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,) promised him His protection, and declared His purpose relative to his descendants' possessing the land of Canaan, and the descent of the Messiah through him, Ge 28:10, etc. His subsequent days, which he calls "few and evil," were clouded with many sorrows, yet amid them all he was sustained by the care and favor of God. On his solitary journey of six hundred miles into Mesopotamia, and during the toils and injuries of this twenty years' service with Laban, God still prospered him, and on his return to the land of promise inclined the hostile spirits of Laban and of Esau to peace. On the border of Canaan the angels of God met him, and the God of angels wrestled with him, yielded him the blessing, and gave him the honored name of Israel. But sore trials awaited him: his mother was no more; his sister-wives imbittered his life with their jealousies; his children Dinah, Simeon, Levi and Reuben filled him with grief and shame; his beloved Rachel and his father were removed by death; Joseph his favorite son he had given up as slain by wild beasts; and the loss of Benjamin threatened to bring his gray hairs with sorrow to the grave. But the sunset of his life was majestically calm and bright. For seventeen years, he enjoyed in the land of Goshen a serene happiness: he gave a dying blessing in Jehovah's name to his assembled sons; visions of their future prosperity rose before his eyes, especially the long line of the royal race of Judah, culminating in the glorious kingdom of SHILOH. "He saw it, and was glad." Soon after, he was gathered to his fathers, and his body was embalmed, and buried with all possible honors in the burial-place of Abraham near Hebron, B. C. 1836-1689. In the history of Jacob we observe that in repeated instances he used unjustifiable means to secure promised advantages, instead of waiting, in faith and obedience, for the unfailing providence of God. We observe also the divine chastisement of his sins, and his steadfast growth in grace to the last, Ge 24:1-50. His name is found in the New Testament, illustrating the sovereignty of God and the power of faith, Ro 9:13 Heb 11:9,21.

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Word

Easton Dictionary - Definition

JACOB

one who follows on another's heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).

When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who possessed it (1) superior rank in his family (Gen. 49:3); (2) a double portion of the paternal inheritance (Deut. 21:17); (3) the priestly office in the family (Num. 8:17-19); and (4) the promise of the Seed in which all nations of the earth were to be blessed (Gen. 22:18).

Soon after his acquisition of his father's blessing (Gen. 27), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian (28). There he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years "seemed but a few days, for the love he had to her." But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But "life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union."

At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (31:41). He then set out with his family and property "to go to Isaac his father in the land of Canaan" (Gen. 31). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. The meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the Israelites with Mesopotamia is at an end.

Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (32:1, 2). He called the name of the place Mahanaim, i.e., "the double camp," probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (28:12).

He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, "a present to my lord Esau from thy servant Jacob." Jacob's family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occured he called Peniel, "for", said he, "I have seen God face to face, and my life is preserved" (32:25-31).

After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (35:6,7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (35:16-20), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (35:27-29).

Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (37:33). Then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch's going down with all his household, numbering about seventy souls (Ex. 1:5; Deut. 10:22; Acts 7:14), to sojourn in the land of Goshen. Here Jacob, "after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded" (Gen. 48). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel's death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when "he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost" (49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. There, probably, his embalmed body remains to this day (50:1-13). (See HEBRON.)

The history of Jacob is referred to by the prophets Hosea (12:3, 4, 12) and Malachi (1:2). In Micah 1:5 the name is a poetic synonym for Israel, the kingdom of the ten tribes. There are, besides the mention of his name along with those of the other patriarchs, distinct references to events of his life in Paul's epistles (Rom. 9:11-13; Heb. 12:16; 11:21). See references to his vision at Bethel and his possession of land at Shechem in John 1:51; 4:5, 12; also to the famine which was the occasion of his going down into Egypt in Acts 7:12 (See LUZ ; BETHEL.)

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Word

American Tract Society - Definition

OAK

As many as six varieties of the oak are found in Palestine. Dr. Robinson speaks of one at Hebron which had a trunk twenty-two and a half feet in circumference; and saw the crests and sides of the hills beyond the Jordan still clothed, as in ancient times, with magnificent oaks, Isa 2:13 Zec 11:2. The oak is often referred to in Scripture, Ge 35:8 Isa 44:14 Am 2:9. There is, however, a second Hebrew word often translated "oak," which is supposed to denote the terebinth or turpentine-tree, called butm by the Arabs, Ge 35:4 Jud 6:11,19 2Sa 18:9,14. It is translated "elm" in Hosea 4.13, and "teil-tree" in Isa 6:13, in which passages the true oak is also mentioned. In many passages where "plain" or "plains" occurs, we should probably understand "terebinth" or "a grove of terebinths," Ge 12:6 13:18 14:13 18:1 De 11:30 Jud 9:6.

This tree was found in all countries around the Mediterranean, and in Palestine grew to a large size. It was very long-lived. For many ages after Christ, a tree of this kind near Heron was superstitiously venerated as one of those under which Abraham dwelt at Mamre. Under the welcome shade of oaks and other large trees many public affairs were transacted; sacrifices were offered, courts were held, and kings were crowned, Jos 24:26 Jud 6:11,19 9:6. See GROVE.

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Word

Easton Dictionary - Definition

OAK

There are six Hebrew words rendered "oak."

(1.) 'El occurs only in the word El-paran (Gen. 14:6). The LXX. renders by "terebinth." In the plural form this word occurs in Isa. 1:29; 57:5 (A.V. marg. and R.V., "among the oaks"); 61:3 ("trees"). The word properly means strongly, mighty, and hence a strong tree.

(2.) 'Elah, Gen. 35:4, "under the oak which was by Shechem" (R.V. marg., "terebinth"). Isa. 6:13, A.V., "teil-tree;" R.V., "terebinth." Isa. 1:30, R.V. marg., "terebinth." Absalom in his flight was caught in the branches of a "great oak" (2 Sam. 18:9; R.V. marg., "terebinth").

(3.) 'Elon, Judg. 4:11; 9:6 (R.V., "oak;" A.V., following the Targum, "plain") properly the deciduous species of oak shedding its foliage in autumn.

(4.) 'Elan, only in Dan. 4:11,14,20, rendered "tree" in Nebuchadnezzar's dream. Probably some species of the oak is intended.

(5.) 'Allah, Josh. 24:26. The place here referred to is called Allon-moreh ("the oak of Moreh," as in R.V.) in Gen. 12:6 and 35:4.

(6.) 'Allon, always rendered "oak." Probably the evergreen oak (called also ilex and holm oak) is intended. The oak woods of Bashan are frequently alluded to (Isa. 2:13; Ezek. 27:6). Three species of oaks are found in Palestine, of which the "prickly evergreen oak" (Quercus coccifera) is the most abundant. "It covers the rocky hills of Palestine with a dense brushwood of trees from 8 to 12 feet high, branching from the base, thickly covered with small evergreen rigid leaves, and bearing acorns copiously." The so-called Abraham's oak at Hebron is of this species. Tristram says that this oak near Hebron "has for several centuries taken the place of the once renowned terebinth which marked the site of Mamre on the other side of the city. The terebinth existed at Mamre in the time of Vespasian, and under it the captive Jews were sold as slaves. It disappeared about A.D. 330, and no tree now marks the grove of Mamre. The present oak is the noblest tree in Southern Palestine, being 23 feet in girth, and the diameter of the foliage, which is unsymmetrical, being about 90 feet." (See HEBRON; TEIL-TREE.)

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Word

American Tract Society - Definition

SHECHEM

1. A Canaanite prince, at the town of the same name, who abducted Dinah the daughter of Jacob, and was soon afterwards treacherously slain, with many of his people, by Simeon and Levi, Ge 34:1-31.

2. A city of central Canaan, between the mountains Gerizim and Ebal, thirty-four miles north of Jerusalem; called also Sychar and Sychem, Ac 7:16. It is first mentioned in the history of Abraham, who here erected his first altar in Canaan, and took possession of the country in the name of Jehovah, Ge 12:6 33:18,19 35:4. Jacob bought a field in its neighborhood, which by way of overplus, he gave to his son Joseph, who was buried here, Ge 48:22 Jos 24:32. After the conquest of Canaan it became a Levitical city of refuge in Ephraim, and a gathering-place of the tribes, Jos 20:7 21:21 24:1,25 Jud 9:1-57. Here Rehoboam gave the ten tribes occasion to revolt, 1Ki 12:1-33. In its vicinity was Jacob's well or fountain, at which Christ discoursed with the woman of Samaria, Joh 4:5. See also Ac 8:25 9:31 15:3. After the ruin of Samaria by Shalmaneser, Shechem became the capital of the Samaritans; and Josephus says it was so in the time of Alexander the Great. St the present day it is also the seat of the small remnant of the Samaritans. See SAMARITANS.

It was called by the Romans Neapolis, from which the Arabs have made Napolose, or Nabulus.

The valley of Shechem extends several miles northwest between Mount Ebal and Mount Gerizim, and is about five hundred yards wide; so that in the pure and elastic air of Palestine the two mountains are within hailing distance of each other, one circumstance among thousands evincing the exact truthfulness of Bible narratives, De 27:11-14 Jud 9:7. The winter rains which fall in the eastern part of the valley find their way to the Jordan, while in the western part are numerous springs, forming a pretty brook which flows towards the Mediterranean. "Here," says Dr. Robinson, "a scene of luxuriant and almost unparalleled verdure burst upon our view. The whole valley was filled with gardens of vegetables and orchards of all kinds of fruits, watered by several fountains, which burst forth in various parts and flow westward in refreshing streams. It came upon us suddenly, like a scene of fairy enchantment. We saw nothing to compare with it in Palestine." The modern town has several long and narrow streets, partly on the base of Mount Gerizim. It does not appear to extend so far to the east as the ancient city did. The houses are high and well built of stone, and covered with small domes. Nabulus is thought to contain eight thousand inhabitants, all Mohammedans except five hundred Greek Christians, one hundred and fifty Samaritans, and as many Jews. The rocky base of Mount Ebal on the north of the valley is full of ancient excavated tombs. On Mount Gerizim is the holy place of the Samaritans, and the ruins of a strong fortress erected by Justinian. At the foot of these mountains on the east lies the beautiful plain of Mukhna, ten miles long and a mile and a half wide; and where the valley opens on this plain, Joseph's tomb and Jacob's well are located, by the unanimous consent of Jews, Christians, and Mohammedans. The former spot is now covered by a Mohammedan Wely, or sacred tomb; and the latter by an arched stone chamber, entered by a narrow hole in the roof, and the mouth of the well within is covered by a large stone. The well itself is one hundred and five feet deep, and is now sometimes dry. It bears every mark of high antiquity.

The following extract is from Dr. Clarke's description of this place: "There is nothing in the Holy Land finer than a view of Napolose from the heights around it. As the traveller descends towards it from the hills, it appears luxuriantly embosomed in the most delightful and fragrant bowers, half concealed by rich gardens, and by stately trees collected into groves, all around the bold and beautiful valley in which it stands. Trade seems to flourish among its inhabitants. Their principal employment is in making soap; but the manufactures of the town supply a very widely extended neighborhood, and are exported to a great distance upon camels. In the morning after our arrival, we met caravans coming from Grand Cairo, and noticed others reposing in the large olive plantations near the gates."

"The sacred story of events transacted in the fields of Sychem, from our earliest years is remembered with delight; but with the territory before our eyes where those events took place, and in the view of objects existing as they were described above three thousand years ago, the grateful impression kindles into ecstasy. Along the valley we beheld ?a company of Ishmaelites coming from Gilead,' Ge 37:25, as in the days of Reuben and Judah, ?with their camels bearing spicery and balm and myrrh,' who would gladly have purchased another Joseph of his brethren, and conveyed him as a slave to some Potiphar in Egypt. Upon the hills around, flocks and herds were feeding, as of old; nor in the simple garb of the shepherds of Samaria was there any thing repugnant to the notions we may entertain of the appearance presented by the sons of Jacob. It was indeed a scene to abstract and to elevate the mind; and under emotions so called forth by every circumstance of powerful coincidence, a single moment seemed to concentrate whole ages of existence."

"The principal object of veneration is Jacob's well, over which a church was formerly erected. This is situated at a small distance from the town, in the road to Jerusalem, and has been visited by pilgrims of all ages, but particularly since the Christian era, as the place where our Savior revealed himself to the woman of Samaria."

"The spot is so distinctly marked by the evangelist, and so little liable to uncertainty, from the circumstance of the well itself and the features of the country, that, if no tradition existed for its identity, the site of it could hardly be mistaken. Perhaps no Christian scholar ever attentively read Joh 4:1-54, without being struck with the numerous intervals evidences of truth which crowd upon the mind in its perusal. Within so small a compass it is impossible to find in other writings so many sources of reflection and of interest. Independently of its importance as a theological document, it concentrates so much information, that a volume might be filled with illustration it reflects on the history of the Jews and on the geography of their country. All that can be gathered on these subjects from Josephus seems but as a comment to illustrate this chapter. The journey of our Lord from Judea into Galilee; the cause of it; his passage through the territory of Samaria; his approach to the metropolis of this country; its name; his arrival at the Amorite field which terminates the narrow valley of Sychem; the ancient custom of halting at a well; the female employment of drawing water; the disciples sent into the city for food, by which its situation out of the town is obviously implied; the question of the woman referring to existing prejudices which separated the Jews from the Samaritans; the depth of the well; the oriental allusion contained in the expression, ?living water;' the history of the well, and the customs thereby illustrated; the worship upon Mount Gerizim; all these occur within the space of twenty verses."

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Word

Easton Dictionary - Definition

SHECHEM

shoulder. (1.) The son of Hamor the Hivite (Gen. 33:19; 34).

(2.) A descendant of Manasseh (Num. 26:31; Josh. 17:2).

(3.) A city in Samaria (Gen. 33:18), called also Sichem (12:6), Sychem (Acts 7:16). It stood in the narrow sheltered valley between Ebal on the north and Gerizim on the south, these mountains at their base being only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the Promised Land, and received the first divine promise (Gen. 12:6, 7). Here also Jacob "bought a parcel of a field at the hands of the children of Hamor" after his return from Mesopotamia, and settled with his household, which he purged from idolatry by burying the teraphim of his followers under an oak tree, which was afterwards called "the oak of the sorcerer" (Gen. 33:19; 35:4; Judg. 9:37). (See MEONENIM.) Here too, after a while, he dug a well, which bears his name to this day (John 4:5, 39-42). To Shechem Joshua gathered all Israel "before God," and delivered to them his second parting address (Josh. 24:1-15). He "made a covenant with the people that day" at the very place where, on first entering the land, they had responded to the law from Ebal and Gerizim (Josh. 24:25), the terms of which were recorded "in the book of the law of God", i.e., in the roll of the law of Moses; and in memory of this solemn transaction a great stone was set up "under an oak" (comp. Gen. 28:18; 31:44-48; Ex. 24:4; Josh. 4:3, 8, 9), possibly the old "oak of Moreh," as a silent witness of the transaction to all coming time.

Shechem became one of the cities of refuge, the central city of refuge for Western Palestine (Josh. 20:7), and here the bones of Joseph were buried (24:32). Rehoboam was appointed king in Shechem (1 Kings 12:1, 19), but Jeroboam afterwards took up his residence here. This city is mentioned in connection with our Lord's conversation with the woman of Samaria (John 4:5); and thus, remaining as it does to the present day, it is one of the oldest cities of the world. It is the modern Nablus, a contraction for Neapolis, the name given to it by Vespasian. It lies about a mile and a half up the valley on its southern slope, and on the north of Gerizim, which rises about 1,100 feet above it, and is about 34 miles north of Jerusalem. It contains about 10,000 inhabitants, of whom about 160 are Samaritans and 100 Jews, the rest being Christians and Mohammedans.

The site of Shechem is said to be of unrivalled beauty. Stanley says it is "the most beautiful, perhaps the only very beautiful, spot in Central Palestine."

Gaza, near Shechem, only mentioned 1 Chr. 7:28, has entirely disappeared. It was destroyed at the time of the Conquest, and its place was taken by Shechem. (See SYCHAR.)

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