Translation | Verse | Text |
Strong Concordance | Ge 4:25 | And Adam [0120] knew [03045] his wife [0802] again [05750]; and she bare [03205] a son [01121], and called [07121] his name [08034] Seth [08352]: For God [0430], said she, hath appointed [07896] me another [0312] seed [02233] instead [08478] of Abel [01893], whom [03588] Cain [07014] slew [02026]. |
Word | American Tract Society - Definition |
ABEL | 1. The second son of Adam and Eve. He became a shepherd, and offered to God a sacrifice from his flocks, at the same time that Cain his brother offered the fruits of the earth. God had respect to Abel's sacrifice, and not to Cain's; hence Cain in anger killed Abel, Ge 4:1-26. It was "by faith" that Abel offered a more acceptable sacrifice than Cain; that is, his heart was right towards God, and he worshipped Him in trustful obedience to the divine directions. His offering, made by the shedding of blood, was that of a penitent sinner confiding in the atonement ordained of God; and it was accepted, "God testifying of his gifts," probably by fire from heaven; "by which he obtained witness that he was righteous," that is, justified, Heb 11:4. "The blood of Abel" called from the ground for vengeance, Ge 4:10; but the blood of Christ claims forgiveness and salvation for his people, Heb 12:24 1Jo 1:7 2. Abel is also a prefix in the names of several towns. In such cases it signifies a grassy place or meadow. |
Word | Easton Dictionary - Definition |
ABEL | (Heb. Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Gen. 4:1-16). Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. "And in process of time" (marg. "at the end of days", i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. "The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect" (Gen. 4:3-5). On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (Gen. 4:8,9. Comp. 1 John 3:12). There are several references to Abel in the New Testament. Our Saviour speaks of him as "righteous" (Matt. 23:35). "The blood of sprinkling" is said to speak "better things than that of Abel" (Heb. 12:24); i.e., the blood of Jesus is the reality of which the blood of the offering made by Abel was only the type. The comparison here is between the sacrifice offered by Christ and that offered by Abel, and not between the blood of Christ calling for mercy and the blood of the murdered Abel calling for vengeance, as has sometimes been supposed. It is also said (Heb. 11:4) that "Abel offered unto God a more excellent sacrifice than Cain." This sacrifice was made "by faith;" this faith rested in God, not only as the Creator and the God of providence, but especially in God as the great Redeemer, whose sacrifice was typified by the sacrifices which, no doubt by the divine institution, were offered from the days of Adam downward. On account of that "faith" which looked forward to the great atoning sacrifice, Abel's offering was accepted of God. Cain's offering had no such reference, and therefore was rejected. Abel was the first martyr, as he was the first of our race to die. Abel (Heb. 'abhel), lamentation (1 Sam. 6:18), the name given to the great stone in Joshua's field whereon the ark was "set down." The Revised Version, however, following the Targum and the LXX., reads in the Hebrew text 'ebhen (= a stone), and accordingly translates "unto the great stone, whereon they set down the ark." This reading is to be preferred. Abel (Heb. 'abhel), a grassy place, a meadow. This word enters into the composition of the following words: |
Word | American Tract Society - Definition |
ADAM | 1. The progenitor and representative head of our race; formed of the dust of the ground, and made a living soul by the Creator's breath. He was the last work of the creation, and received dominion over all that the earth contained. That he might not be alone, God provided Eve as a helpmeet for him, and she became his wife. Marriage is thus a divine institution, first in order of time, as well as of importance and blessedness to mankind. Adam was made a perfect man-complete in every physical, mental, and spiritual endowment; and placed in the Garden of Eden on probation, holy and happy, but liable to sin. From this estate he fell by breaking the express command of God, through the temptations of Satan and the compliance of Eve; and thus brought the curse upon himself and all his posterity. Sovereign grace interposed; a Savior was revealed, and the full execution of the curse stayed; but Adam was banished from Eden and its tree of life, and reduced to a life of painful toil. His happiness was farther imbittered by witnessing the fruits of his fall in his posterity. Cain his first born son, and Abel the second, born in the likeness of their fallen parents, were ere long last to them-the one slain, and the other a fugitive. They probably had many other sons and daughters, but the name of Seth alone is given. Adam lived to the age of nine hundred and thirty years, and saw the earth rapidly peopled by his descendants; but "the wickedness of man was great upon the earth." At the time of his death, Lamech, the father of Noah, was fifty-six years of age; and being in the line of those who "walked with God," had probably heard the early history of the race from the lips of the penitent Adam. The curse pronounced on man includes not only physical labor and toil on a barren and thorny earth, and the physical dissolution of the body, but also the exposure of the soul, the nobler part, to "everlasting death." In that very day he should lose the moral image of his Maker, and become subject not only to physical death, but also to God's eternal wrath and curse, which is death in the highest sense of the word, and is the doom which has fallen upon all his race. Such is the view of the apostle Paul; who everywhere contrasts the death introduced into the world through Adam, with the life which is procured for our race through Jesus Christ, Ro 5:1-21. This life is spiritual; and the death, in its highest sense, is also spiritual. So far as the penalty is temporal and physical, no man is or can be exempt from it; but to remove the spiritual and eternal punishment, Christ has died; and he who comes to him in penitence and faith will avoid the threatened death, and enter into life eternal, both of the body and the soul. The Redeemer is called "the second Adam," 1Co 15:45, as being the head of his spiritual seed, and the source of righteousness and life to all believers, as the first Adam was the sorrow of sin and death to all his seed. 2. A city near the Jordan, towards the sea of Tiberias, at some distance from which the waters of the Jordan were heaped up for the passage of the Jews, Jos 3:16. |
Word | Easton Dictionary - Definition |
ADAM | red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen. 1:27-ch. 5). "God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them." Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Gen. 1:26; 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: "Of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die." The first recorded act of Adam was his giving names to the beasts of the field and the fowls of the air, which God brought to him for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while in an unconscious state took one of his ribs, and closed up his flesh again; and of this rib he made a woman, whom he presented to him when he awoke. Adam received her as his wife, and said, "This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man." He called her Eve, because she was the mother of all living. Being induced by the tempter in the form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also did eat. Thus man fell, and brought upon himself and his posterity all the sad consequences of his transgression. The narrative of the Fall comprehends in it the great promise of a Deliverer (Gen. 3:15), the "first gospel" message to man. They were expelled from Eden, and at the east of the garden God placed a flame, which turned every way, to prevent access to the tree of life (Gen. 3). How long they were in Paradise is matter of mere conjecture. Shortly after their expulsion Eve brought forth her first-born, and called him Cain. Although we have the names of only three of Adam's sons, viz., Cain, Abel, and Seth, yet it is obvious that he had several sons and daughters (Gen. 5:4). He died aged 930 years. Adam and Eve were the progenitors of the whole human race. Evidences of varied kinds are abundant in proving the unity of the human race. The investigations of science, altogether independent of historical evidence, lead to the conclusion that God "hath made of one blood all nations of men for to dwell on all the face of the earth" (Acts 17:26. Comp. Rom. 5:12-12; 1 Cor. 15:22-49). |
Word | American Tract Society - Definition |
CAIN | The first-born of the human race, Ge 4:1, and the first murderer. See ABEL. His crime was committed against the warnings of God, and he despised the call of God to confession and penitence, Ge 4:6-9. The punishment inflicted upon him included an increase of physical wants and hardships, distress of conscience, banishment from society, and loss of God's manifested presence and favor, Ge 4:16. But God mingled mercy with judgment; and appointed for Cain some sign that he should not suffer the death penalty he had incurred at the hand of man, thus signifying that God only was his judge. He withdrew into the land of Nod, east of Eden, and built a city that he named Enoch, after one of his sons. |
Word | Easton Dictionary - Definition |
CAIN | a possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was "a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God." It came to pass "in process of time" (marg. "at the end of days"), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel's offering was of the "firstlings of his flock and of the fat," while Cain's was "of the fruit of the ground." Abel's sacrifice was "more excellent" (Heb. 11:4) than Cain's, and was accepted by God. On this account Cain was "very wroth," and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of putting him to death (1 John 3:12). For this crime he was expelled from Eden, and henceforth led the life of an exile, bearing upon him some mark which God had set upon him in answer to his own cry for mercy, so that thereby he might be protected from the wrath of his fellow-men; or it may be that God only gave him some sign to assure him that he would not be slain (Gen. 4:15). Doomed to be a wanderer and a fugitive in the earth, he went forth into the "land of Nod", i.e., the land of "exile", which is said to have been in the "east of Eden," and there he built a city, the first we read of, and called it after his son's name, Enoch. His descendants are enumerated to the sixth generation. They gradually degenerated in their moral and spiritual condition till they became wholly corrupt before God. This corruption prevailed, and at length the Deluge was sent by God to prevent the final triumph of evil. (See ABEL.) (2.) A town of the Kenites, a branch of the Midianites (Josh. 15:57), on the east edge of the mountain above Engedi; probably the "nest in a rock" mentioned by Balaam (Num. 24:21). It is identified with the modern Yekin, 3 miles south-east of Hebron. |
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 | American Tract Society - Definition |
SEED | Ge 1:11; often used figuratively in Scripture, Da 9:1 1Pe 1:23 1Jo 3:9. There was an injunction in the Mosaic Law against sowing a field with mingled seed of diverse kinds, Le 19:19. The "precious seed" is often committed to the ground with many fears; but the harvest, at least in spiritual things, shall be a season of joy, Ps 126:5,6. |
Word | American Tract Society - Definition |
SETH | The first son of Adam after the death of Abel, Ge 4:25,26; 5:3,6,8, and ancestor of the line of godly patriarchs. |
Word | Easton Dictionary - Definition |
SETH | appointed; a substitute, the third son of Adam and Eve (Gen. 4:25; 5:3). His mother gave him this name, "for God," said she, "hath appointed me [i.e., compensated me with] another seed instead of Abel, whom Cain slew." |
Word | American Tract Society - Definition |
SON | Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul's "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a similar sense men are sometimes called sons of God, Lu 3:38 Ro 8:14. |
Word | Easton Dictionary - Definition |
WIFE | The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut. 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Matt. 19:3-9). The duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1 Cor. 7:2-5; Eph. 5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7). |
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