Translation | Verse | Text |
Strong Concordance | 2Sa 19:9 | And all the people [05971] were at strife [01777] throughout all the tribes [07626] of Israel [03478], saying [0559], The king [04428] saved [05337] us out of the hand [03709] of our enemies [0341], and he delivered [04422] us out of the hand [03709] of the Philistines [06430]; and now he is fled [01272] out of the land [0776] for Absalom [053]. |
Word | American Tract Society - Definition |
ABSALOM | Only son of David by Maacah, 2Sa 3:3. He was remarkable for his beauty and for his fine head of hair, 2Sa 14:25, which being cut from time to time when it incommoded him, used to weigh 200 shekels by the king's standard, that is, probable about thirty ounces, an extraordinary, but not incredible weight. Ammon, another of the king's sons, having violated his sister Tamar, Absalom caused him to be slain, and then fled to Geshur, where Talmai his grandfather was king. After three years, at the intercession of Joab, David permitted him to return to Jerusalem, and at length received him again into favor, 2Sa 14:1-33. Absalom, however, grossly abused his father's kindness; he soon began to play the demagogue, and by many artful devices "stole the hearts of the people," and got himself proclaimed king in Hebron. David retired from Jerusalem; Absalom followed him; and in the battle, which ensued, the troops of the latter were defeated, and he himself, being caught by his head in a tree, was found and slain by Joab. David was much affected by his death, and uttered bitter lamentations over him, 2Sa 18:33. His history affords instructive lessons to the young against the sins to which they are prone, particularly vanity, ambition, lawless passions, and filial disobedience. |
Word | Easton Dictionary - Definition |
ABSALOM | father of peace; i.e., "peaceful" David's son by Maacah (2 Sam. 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Sam. 14:25,26). The first public act of his life was the blood-revenge he executed against Amnon, David's eldest son, who had basely wronged Absalom's sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-hazor. David's other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (2 Sam. 3:3; 13:23-38). David mourned his absent son, now branded with the guilt of fratricide. As the result of a stratagem carried out by a woman of Tekoah, Joab received David's sanction to invite Absalom back to Jerusalem. He returned accordingly, but two years elapsed before his father admitted him into his presence (2 Sam. 14:28). Absalom was now probably the oldest surviving son of David, and as he was of royal descent by his mother as well as by his father, he began to aspire to the throne. His pretensions were favoured by the people. By many arts he gained their affection; and after his return from Geshur (2 Sam. 15:7; marg., R.V.) he went up to Hebron, the old capital of Judah, along with a great body of the people, and there proclaimed himself king. The revolt was so successful that David found it necessary to quit Jerusalem and flee to Mahanaim, beyond Jordan; where upon Absalom returned to Jerusalem and took possession of the throne without opposition. Ahithophel, who had been David's chief counsellor, deserted him and joined Absalom, whose chief counsellor he now became. Hushai also joined Absalom, but only for the purpose of trying to counteract the counsels of Ahithophel, and so to advantage David's cause. He was so far successful that by his advice, which was preferred to that of Ahithophel, Absalom delayed to march an army against his father, who thus gained time to prepare for the defence. Absalom at length marched out against his father, whose army, under the command of Joab, he encountered on the borders of the forest of Ephraim. Twenty thousand of Absalom's army were slain in that fatal battle, and the rest fled. Absalom fled on a swift mule; but his long flowing hair, or more probably his head, was caught in the bough of an oak, and there he was left suspended till Joab came up and pierced him through with three darts. His body was then taken down and cast into a pit dug in the forest, and a heap of stones was raised over his grave. When the tidings of the result of that battle were brought to David, as he sat impatiently at the gate of Mahanaim, and he was told that Absalom had been slain, he gave way to the bitter lamentation: "O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:33. Comp. Ex. 32:32; Rom. 9:3). Absalom's three sons (2 Sam. 14:27; comp. 18:18) had all died before him, so that he left only a daughter, Tamar, who became the grandmother of Abijah. |
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. |
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). |
Word | American Tract Society - Definition |
ISRAEL | Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah. |
Word | Easton Dictionary - Definition |
ISRAEL | the name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because "as a prince he had power with God and prevailed." (See JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the "house of Israel" (Ex. 16:31; 40:38). This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3; John 1:47; Rom. 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Sam. 2:9, 10, 17, 28; 3:10, 17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation. |
Word | Easton Dictionary - Definition |
KING | is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22). This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are also called "kings" (Dan. 7:22, 27; Matt. 19:28; Rev. 1:6, etc.). Death is called the "king of terrors" (Job 18:14). Jehovah was the sole King of the Jewish nation (1 Sam. 8:7; Isa. 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (1 Sam. 8:5). The prophet Samuel remonstrated with them, but the people cried out, "Nay, but we will have a king over us." The misconduct of Samuel's sons was the immediate cause of this demand. The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (1 Sam. 10:1). The limits of the king's power were prescribed (1 Sam. 10:25). The officers of his court were, (1) the recorder or remembrancer (2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam. 8:17; 20:25); (3) the officer over the house, the chief steward (Isa. 22:15); (4) the "king's friend," a confidential companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14); (6) captain of the bodyguard (2 Sam. 20:23); (7) officers over the king's treasures, etc. (1 Chr. 27:25-31); (8) commander-in-chief of the army (1 Chr. 27:34); (9) the royal counsellor (1 Chr. 27:32; 2 Sam. 16:20-23). (For catalogue of kings of Israel and Judah see chronological table in Appendix.) |
Word | American Tract Society - Definition |
PHILISTINES | A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured. The Philistines were a powerful people in Palestine, even in Abraham's time, B. C. 1900, for they had then kings and considerable cities, Gen 20.2; 21.32; Ex 13.17. They are not enumerated among the nations devoted to extermination with the seed of Canaan. Joshua, however, did not hesitate to attack them by command from the Lord, because they possessed various districts promised to Israel. But these conquests must have been ill maintained, since under the judges, at the time of Saul, and at the beginning of the reign of David, the Philistines had their own kings and lords. Their state was divided into five little principalities, at the head of each of which was a "lord," namely, Gaza, Ashkelon, Ashdod, Gath, and Ekron-and they oppressed Israel during the government of the high-priest Eli, that of Samuel, and during the reign of Saul, for about one hundred and twenty years. Shaamgar, Samson, Samuel, and Saul opposed them, and were victorious over them with great slaughter, at various times, but did not destroy their power, Jud 3:14 1Sa 4:1-22 7:1-17 14:1-52 31:1-13. They maintained their independence till David subdued them, 2Sa 5:17 8:1-18, from which time they continued in subjection to the kings of Judah, down to the reign of Jehoram, son of Johoshaphat, when they revolted, 2Ch 21:16. Jehoram made war against them, and probably reduced them to obedience; for it is observed that they revolted again from Uzziah, who kept them under his sway using his whole reign, 2Ch 26:6-7. During the unfortunate reign of Ahaz, the Philistines made great havoc in the territory of Judah; but his son and successor Hezekiah again subdued them, 2Ch 28:18 2Ki 18:8. They regained their full liberty, however, under the later kings of Judah; and we see by the menaces uttered against them by the prophets Isaiah, Amos, Zephaniah, Jeremiah, and Ezekiel, that they brought many calamities on Israel, for which God threatened to punish them with great misfortunes, Jer 47:1-7 Eze 25:15 Am 1:6-8 Ob 1:19 Zec 9:5. See also Ne 13:23. They were partially subdued by Esar-haddon king of Assyria and afterwards by Psammetichus king of Egypt; and there is great probability that they were reduced by Nebuchadnezzar, as well as the other people of Syria, Phoenicia, and Palestine, during the siege of Tyre. They afterwards fell under the dominion of the Persians; then under that of Alexander the Great, who destroyed Gaza, the only city of the Philistines that dared to oppose him. They appear to have become entirely incorporated with the other inhabitants of the land under the Maccabees, and are no more mentioned as a distinct people. The ancient Philistines appear in sacred history as a warlike people, not strangers to the arts of life, Jud 15:5 1Sa 13:20; worshippers of Baal and Ashtoreth, under the names of Baal-zebub and Dagon; having many priests and diviners, 1Sa 6:2 2Ki 1:2 Isa 2:6. They appear to have been of the race of Shem, their language being akin to the Hebrew, yet distinct from it, Ne 13:24. Their land, once rich and covered with cities and towns, is now desolate, Zep 2:4-7. |
Word | Easton Dictionary - Definition |
PHILISTINES | (Gen. 10:14, R.V.; but in A.V., "Philistim"), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are represented as inhabiting the tract of country which lay between Judea and Egypt (Ex. 13:17; 15:14, 15; Josh. 13:3; 1 Sam. 4). This powerful tribe made frequent incursions against the Hebrews. There was almost perpetual war between them. They sometimes held the tribes, especially the southern tribes, in degrading servitude (Judg. 15:11; 1 Sam. 13:19-22); at other times they were defeated with great slaughter (1 Sam. 14:1-47; 17). These hostilities did not cease till the time of Hezekiah (2 Kings 18:8), when they were entirely subdued. They still, however, occupied their territory, and always showed their old hatred to Israel (Ezek. 25:15-17). They were finally conquered by the Romans. The Philistines are called Pulsata or Pulista on the Egyptian monuments; the land of the Philistines (Philistia) being termed Palastu and Pilista in the Assyrian inscriptions. They occupied the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in the south-western corner of Canaan, which belonged to Egypt up to the closing days of the Nineteenth Dynasty. The occupation took place during the reign of Rameses III. of the Twentieth Dynasty. The Philistines had formed part of the great naval confederacy which attacked Egypt, but were eventually repulsed by that Pharaoh, who, however, could not dislodge them from their settlements in Palestine. As they did not enter Palestine till the time of the Exodus, the use of the name Philistines in Gen. 26:1 must be proleptic. Indeed the country was properly Gerar, as in ch. 20. They are called Allophyli, "foreigners," in the Septuagint, and in the Books of Samuel they are spoken of as uncircumcised. It would therefore appear that they were not of the Semitic race, though after their establishment in Canaan they adopted the Semitic language of the country. We learn from the Old Testament that they came from Caphtor, usually supposed to be Crete. From Philistia the name of the land of the Philistines came to be extended to the whole of "Palestine." Many scholars identify the Philistines with the Pelethites of 2 Sam. 8:18. |
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