Translation | Verse | Text |
Strong Concordance | 2Ki 9:7 | And thou shalt smite [05221] the house [01004] of Ahab [0256] thy master [0113], that I may avenge [05358] the blood [01818] of my servants [05650] the prophets [05030], and the blood [01818] of all the servants [05650] of the LORD [03068], at the hand [03027] of Jezebel [0348]. |
Word | American Tract Society - Definition |
AHAB | 1. The sixth king of Israel, succeeded his father Omri B. C. 918, and reigned twenty-two years. His wife was Jezebel, daughter of Ethbaal king of Tyre; an ambitious and passionate idolatress, through whose influence the worship of Baal and Ashtoreth was introduced in Israel. Ahab erected in Samaria a house of Baal, and set up images of Baal and Ashtoreth; idolatry and wickedness became fearfully prevalent, and the king "did more to provoke the Lord to anger than all the kings that were before him." In the midst of this great apostasy, God visited the land with three years of drought and famine; and then, at Mount Carmel, reproved idolatry by fire from heaven, and by the destruction of four hundred and fifty prophets of Baal. About six years later, Ben-hadad, king of Syria, invaded Israel with a great army, but was ignominiously defeated; and still more disastrously the year after, when Ahab took him captive, but soon released him, and thus incurred the displeasure of God. In spite of the warnings and mercies of Providence, Ahab went on in sin; and at length, after the murder of Naboth, his crimes and abominable idolatries were such that God sent Elijah to denounce judgments upon him and his seed. These were in part deferred, however, by his apparent humiliation. Soon after, having gone with Jehoshaphat, king of Judah, to regain Ramoth-gilead from the Syrians, and joined battle with them in defiance of Jehovah, he was slain, and dogs licked up his blood at the pool of Samaria, 1Ki 16:29-22:40. 2. A false prophet, who seduced the Israelites at Babylon, and was denounced by Jeremiah, Jer 29:21,22. |
Word | Easton Dictionary - Definition |
AHAB | father's brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with Ben-hadad by assaulting the city of Ramoth-gilead, although the prophet Micaiah warned him that he would not succeed, and that the 400 false prophets who encouraged him were only leading him to his ruin. Micaiah was imprisoned for thus venturing to dissuade Ahab from his purpose. Ahab went into the battle disguised, that he might if possible escape the notice of his enemies; but an arrow from a bow "drawn at a venture" pierced him, and though stayed up in his chariot for a time he died towards evening, and Elijah's prophecy (1 Kings 21:19) was fulfilled. He reigned twenty-three years. Because of his idolatry, lust, and covetousness, Ahab is referred to as pre-eminently the type of a wicked king (2 Kings 8:18; 2 Chr. 22:3; Micah 6:16). (2.) A false prophet referred to by Jeremiah (Jer. 29:21), of whom nothing further is known. |
Word | American Tract Society - Definition |
BLOOD | The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living animal, 1Sa 14:32 Ps 16:4 Eze 33:25. Besides the ordinary meaning of the word blood, it often signifies the guilt of murder, 2Sa 3:28 Ac 27:25; also relationship or consanguinity. "Flesh and blood" are placed in contrast with a spiritual nature, Mt 16:17, the glorified body, 1Co 15:50, and evil spirits, Eph 6:12. The cause "between blood and blood," De 17:8, was one where life was depending on the judgment rendered. |
Word | Easton Dictionary - Definition |
BLOOD | (1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34). (2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the doorposts and lintels of the houses (Ex. 12; Lev. 4:5-7; 16:14-19). At the giving of the law (Ex. 24:8) the blood of the sacrifices was sprinkled on the people as well as on the altar, and thus the people were consecrated to God, or entered into covenant with him, hence the blood of the covenant (Matt. 26:28; Heb. 9:19, 20; 10:29; 13:20). (3.) Human blood. The murderer was to be punished (Gen. 9:5). The blood of the murdered "crieth for vengeance" (Gen. 4:10). The "avenger of blood" was the nearest relative of the murdered, and he was required to avenge his death (Num. 35:24, 27). No satisfaction could be made for the guilt of murder (Num. 35:31). (4.) Blood used metaphorically to denote race (Acts 17:26), and as a symbol of slaughter (Isa. 34:3). To "wash the feet in blood" means to gain a great victory (Ps. 58:10). Wine, from its red colour, is called "the blood of the grape" (Gen. 49:11). Blood and water issued from our Saviour's side when it was pierced by the Roman soldier (John 19:34). This has led pathologists to the conclusion that the proper cause of Christ's death was rupture of the heart. (Comp. Ps. 69:20.) |
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 |
HOUSE | Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God. The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d' eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot weather; and the people of the house then spend much of the day in the open air, and indeed often receive visits there. In Aleppo, at least, there is often on the south side of the court an alcove in the wall of the house, furnished with divans or sofas, for reclining and enjoying the fresh air in the hot seasons. In the middle of the front of each house is usually an arched passage, leading into the court-not directly, lest the court should be exposed to view from the street, but by turning to one side. The outer door of this passage was, in large houses, guarded by a porter, Ac 12:13. The entrance into the house is either from this passage or from the court itself. The following extracts from Dr. Shaw will interest the reader, and at the same time serve to illustrate many passages of Scripture. He remarks, "the general method of building, both in Barbary and the Levant, seems to have continued the same from the earliest ages, without the least alteration or improvement. Large doors, spacious chambers, marble pavements, cloistered courts, with fountains sometimes playing in the midst, are certainly conveniences very well adapted to the circumstances of these climates, where the summer heats are generally so intense. The jealously likewise of these people is less apt to be alarmed, while all the windows open into their respective courts, if we except a latticed window or balcony which sometimes looks into the streets", 2Ki 9:30. "The streets of eastern cities, the better to shade them from the sun, are usually narrow, with sometimes a range of shops on each side. If from these we enter into one of the principal houses, we shall first pass through a porch or gateway with benches on each side, there the master of the family receives visits and dispatches business; few persons, not even the nearest relations, having a further admission, except upon extraordinary occasions. From hence we are received into the court, or quadrangle, which, lying open to the weather, is, according to the ability of the owner, paved with marble, or such materials as will immediately carry off the water into the common sewers. When many people are to be admitted, as upon the celebration of marriage, the circumcising of a child, or occasions of the like nature, the company is rarely or never received into one of the chambers. The court is the usual place of their reception, which is strewed accordingly with mats and carpets for their more commodious entertainment. Hence it is probable that the place where our Savior and the apostles were frequently accustomed to give their instructions, was in the area, or quadrangle, of one of this kind of houses. In the summer season, and upon all occasions when a large company is to be received, this court is commonly sheltered from the heat or inclemency of the weather by a veil or awning, which, being expanded upon ropes from one side of the parapet wall to the other, may be folded or unfolded at pleasure. The psalmist seems to allude either to the tents of the Bedaween, or to some covering of this kind, in that beautiful expression, of spreading out the heavens like a curtain, Ps 140:2. The court is for the most part surrounded with a cloister or colonnade; over which, when the house has two or three stories, there is a gallery erected, of the same dimensions with the cloister, having a balustrade, or else a piece of carved or latticed work going round about it to prevent people from falling from it into the court. From the cloister and galleries we are conducted into large spacious chambers, of the same length with the court, but seldom or never communicating with one another. One of them frequently serves a whole family; particularly when a father indulges his married children to live with him; or when several person join in the rent of the same house. From whence it is, that the cities of these countries, which in general are much inferior in bigness to those of Europe, yet are so exceedingly populous, that great numbers op people are always swept away by the plague, or any other contagious distemper." The chambers of the rich were often hung with velvet or damask tapestry, Es 1:6; the upper part adorned with fretwork and stucco; and the ceilings with wainscot or mosaic work or fragrant wood, sometimes richly painted, Jer 22:14. The floors were of wood or of painted tiles, or marbles; and were usually spread with carpets. Around the walls were mattresses or low sofas, instead of chairs. The beds were often at one end of the chamber, on a gallery several feet above the floor, with steps and a low balustrade, 2Ki 1:4,16. The stairs were usually in a corner of the court, beside the gateway, Mt 24:17. "The top of the house," says Dr. Shaw, "which is always flat, is covered with a strong plaster of terrace; from whence, in the Frank language, it has attained the name of the terrace. It is usually surrounded by two walls; the outermost whereof is partly built over the street, partly makes the partition with the contiguous houses, being frequently so low that one may easily climb over it. The other, which I call the parapet wall, hangs immediately over the court, being always breast high; we render it the ?battlements,' De 22:8. Instead of this parapet wall, some terraces are guarded in the same manner the galleries are, with balustrades only, or latticed work; in which fashion probably, as the name seems to import, was the net, or ?lattice,' as we render it, that Ahaziah, 2Ki 1:2, might be carelessly leaning over, when he fell down from thence into the court. For upon these terraces several office of the family, are performed; such as the drying of linen and flax, Jos 2:6, the preparing of figs and raisins; here likewise they enjoy the cool, refreshing breezes of the evening; converse with one another, 1Sa 9:25 2Sa 11:2; and offer up their devotions, 2Ki 23:12 Jer 19:13 Ac 10:9. In the feast of Tabernacles booths were erected upon them, Ne 8:16. When one of these cities is built upon level ground, we can pass from one end of it to the other, along the tops of the houses, without coming down into the street." "Such, in general, is the manner and contrivance of the eastern houses. And if it may be presumed that our Savior, at the healing of the paralytic, was preaching in a house of this fashion, we preaching in a house of this fashion, we may, by attending only to the structure of it, give no small light to one circumstance of that history, which has given great offence to some unbelievers. Among other pretended difficulties and absurdities relating to this fact, it has been urged that the uncovering or breaking up on the roof, Mr 2:4, or the letting a person down through it, Lu 5:19, suppose that the crowd being so great around Jesus in the court below, that those who brought the sick man could not come near him, they went upon the flat roof, and removing a part of the awning, let the sick man down in his mattress over the parapet, quite at the feet of Jesus." Dr. Shaw proceeds to describe a sort of addition to many oriental houses, which corresponds probably to the upper chambers often mentioned time the Bible. He says, "To most of these houses there is a smaller one annexed, which sometimes rises one story higher than the house; at other times it consists of one or two rooms only and a terrace; while others that are built, as they frequently are, over the porch or gateway, have (if have not) all the conveniences that belong to the house, properly so called. There is a door of communication from them into the gallery of the house, kept open or shut at the discretion of the master of the family; besides another door, which opens immediately from a privy stairs down into the porch, without giving the least disturbance to the house. These smaller houses are known by the name alee, or oleah, and in them strangers are usually lodged and entertained; and thither likewise the men are wont to retire, from the hurry and noise of their families, to be more at leisure for meditation or devotion, Mt 6:6; besides the use they are at other times put to, in serving for wardrobes and magazines." This then, or something like this, we may suppose to have been the ali'yah or upper chamber of the Hebrews. Such was the "little chamber upon the wall," which the Shunammite had built for Elisha, 2Ki 4:10; the "summer parlor" of Eglon, Jud 3:20; and the "chamber over the gate," where David retired to weep, 2Sa 18:33; and perhaps in the New Testament the "upper chamber" where Tabitha was laid out, Ac 9:37, and whence Eutychus fell from the window of the third loft into the court, Ac 20:9. The flat roof of oriental houses often afford a place of retirement and meditation; here Samuel communed with Saul, 1Sa 9:25; and from /1Sa 9:26, they would seem also to have slept there, as is still common in the East, 2Sa 11:2 Da 4:30. Mr. Wood says, "It has ever been a custom with them," the Arabs in the East, "equally connected with health and pleasure, to pass the nights in summer upon the house-tops, which for this very purpose are made flat, and divided from each other by walls. We found this way of sleeping extremely agreeable; as we thereby enjoyed the cool air, above the reach of gnats and vapors, without any other covering than the canopy of heaven, which unavoidably presents itself in different pleasing forms, upon every interruption of rest, when silence and solitude strongly dispose the mid to contemplation, Ac 10:9. The roof of an ancient house was the best and often the only place, from which to get a view of the region around; hence the resort to it in times of peril, Isa 15:3 22:1. In many cases roofs were coated with hardened earth, through which, when cracked or soaked through by rain, the water dripped, Pr 27:15; and in which, when neglected, the grass grows in spring, but soon withers after the rains have ceased, Ps 129:6,7 Isa 37:27." The common material for building the best oriental houses is stone. Brick is also used. But the houses of the people in the East in general are very bad constructions, consisting of mud walls, reeds, and rushes; whence they become apt illustrations of the fragility of human life, Job 4:19; and as mud, pebbles, and slime, or at best unburnt bricks are used informing the walls, the expression, "digging through houses," Job 24:16 Mt 6:19 24:14, is easily accounted for; as is the behavior of Ezekiel, Eze 12:5, who dug through such a wall in the sight of the people; whereby, as may be imagined, he did little injury to his house; notwithstanding which, the symbol was very expressive to the beholders. So also the striking illustration in Eze 13:10-16. On the sites of many ancient cities of Syria and Babylonia only the ruins of public edifices disappeared ages ago. Travellers near the Ganges and the Nile speak of multitudes of huts on the sandy banks of those rivers being swept away in a night by sudden freshets, leaving not a trace behind. This may illustrate our Savior's parable, in Mt 7:24-27. See TENT. |
Word | Easton Dictionary - Definition |
HOUSE | Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12; 2 Chr. 3:5; Jer. 22:14). "Ceiled houses" were such as had beams inlaid in the walls to which wainscotting was fastened (Ezra 6:4; Jer. 22:14; Hag. 1:4). "Ivory houses" had the upper parts of the walls adorned with figures in stucco with gold and ivory (1 Kings 22:39; 2 Chr. 3:6; Ps. 45:8). The roofs of the dwelling-houses were flat, and are often alluded to in Scripture (2 Sam. 11:2; Isa. 22:1; Matt. 24:17). Sometimes tents or booths were erected on them (2 Sam. 16:22). They were protected by parapets or low walls (Deut. 22:8). On the house-tops grass sometimes grew (Prov. 19:13; 27:15; Ps. 129:6, 7). They were used, not only as places of recreation in the evening, but also sometimes as sleeping-places at night (1 Sam. 9:25, 26; 2 Sam. 11:2; 16:22; Dan. 4:29; Job 27:18; Prov. 21:9), and as places of devotion (Jer. 32:29; 19:13). |
Word | American Tract Society - Definition |
JEZEBEL | Daughter of Ethbaal king of Tyre and Zidon, and wife of Ahab king of Israel, 1Ki 16:31. She spent herself in efforts to establish idolatry in Samaria, and exterminate the worship of God and the lives of his servants. Obadiah saved a hundred of them, at the risk of his own life. Jezebel herself maintained four hundred priests of Astarte. When the prophets of Baal perished at Carmel, at the word of Elijah, she sought to avenge herself on him. Afterwards, she secured the vineyard of Naboth for her husband by perjuries and murder; and her tragical death, the fitting close of a bloody life, took place, according to the prediction of Elijah, near the scene of this crime, 1Ki 19:1-21 21:1-29 2Ki 9:1-37. Her name has become a proverb, and is given by John, probably as a descriptive epithet, to a certain female at Thyatira in his day holding a like bad preeminence in station and profligacy, in malice and in ruin, Lu 20:18 Re 2:20. |
Word | Easton Dictionary - Definition |
JEZEBEL | chaste, the daughter of Ethbaal, the king of the Zidonians, and the wife of Ahab, the king of Israel (1 Kings 16:31). This was the "first time that a king of Israel had allied himself by marriage with a heathen princess; and the alliance was in this case of a peculiarly disastrous kind. Jezebel has stamped her name on history as the representative of all that is designing, crafty, malicious, revengeful, and cruel. She is the first great instigator of persecution against the saints of God. Guided by no principle, restrained by no fear of either God or man, passionate in her attachment to her heathen worship, she spared no pains to maintain idolatry around her in all its splendour. Four hundred and fifty prophets ministered under her care to Baal, besides four hundred prophets of the groves [R.V., 'prophets of the Asherah'], which ate at her table (1 Kings 18:19). The idolatry, too, was of the most debased and sensual kind." Her conduct was in many respects very disastrous to the kingdom both of Israel and Judah (21:1-29). At length she came to an untimely end. As Jehu rode into the gates of Jezreel, she looked out at the window of the palace, and said, "Had Zimri peace, who slew his master?" He looked up and called to her chamberlains, who instantly threw her from the window, so that she was dashed in pieces on the street, and his horses trod her under their feet. She was immediately consumed by the dogs of the street (2 Kings 9:7-37), according to the word of Elijah the Tishbite (1 Kings 21:19). Her name afterwards came to be used as the synonym for a wicked woman (Rev. 2: 20). It may be noted that she is said to have been the grand-aunt of Dido, the founder of Carthage. |
Word | American Tract Society - Definition |
LORD | This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH. |
Word | Easton Dictionary - Definition |
LORD | There are various Hebrew and Greek words so rendered. (1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Jehovah" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version. (2.) Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name "Jehovah," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai. (3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Jehovah" and "'Adonai." (4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. "The men of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13). (5.) Heb. seren, applied exclusively to the "lords of the Philistines" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron. |
Word | American Tract Society - Definition |
PROPHETS | A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God's Spirit, were sometimes fervidly and vehemently agitated, similar motions were called prophesying when exhibited by persons who were filled with an evil spirit, "prophesied in his house," 1Sa 18:10. In the New Testament, the "prophets" were a class of men supernaturally endowed, and standing next to the apostles. They seem to have spoken from immediate inspiration, whether in reference to future events of to the mind of the Spirit generally, as in expounding the oracles of God. See 1Co 11:4 14:1,30, etc. Thus it is said in Ac 13:1, that Judas and Silas were prophets; that there were in the church at Antioch certain prophets and teachers, that is, official instructors. God has set in the church, first apostles, then prophets, 1Co 12:28. See also Eph 2:20 Re 18:20 Ac 21:9. The Old Testament prophets were special agents of Jehovah, raised up and sent as occasion required, to incite to duty, to convict of sin, to call to repentance and reformation, to instruct kings, and denounce against nations the judgments of God, 2Ki 17:13 Jer 25:4. They aided the priest and Levites in teaching religion to the people, especially in the kingdom of Israel, from which the true priests of the Lord withdrew, 2Ki 4:23; and cooperated with the kings in public measure to promote piety and virtue. They were humble, faithful, self-denying, fearless men, 2Ki 1:8 Zec 13:4 Mt 3:4; aloof from the pleasure and luxuries of life, 2Ki 5:15; often persecuted, and slain, Mt 23:34-37 Heb 11:32-38 Jas 2:10; but exerting a powerful influence as witnesses for God. Some of them were called from the plough and the herd, 1Ki 19:20 Am 7:14 Zec 13:5. There were also "schools of the prophets," first mentioned in the time of Samuel, established at Gibeah, Naiotyh, Bethel, Gilgal, and Jericho, where young men were instructed in religion and prepared to guide in religious worship, 1Sa 10:5 19:20 2Ki 2:3,5 4:38. Many of the "sons of the prophets" here taught became not only religious teachers, but inspired prophets. Amos speaks of his own case as an exception, Am 7:14,15. There are several prophetesses mentioned in Scripture; as Miriam, Deborah, and Huldah; and in the New Testament, Anna, Elisabeth, and Mary, and the four daughters of Philip seem to have partaken for a time of prophetic inspiration. The prophets received their messages from God, sometimes in visions, trances, and dreams. Compare Nu 24:2-16 Joe 2:28 Ac 10:11, 12 Re 1:10-20. These revelations were at times attended with overpowering manifestations of the Godhead; and at other times were simply breathed into the mind by the Spirit of God. Their messages were delivered to the kings, princes, and priests whom they most concerned, or to the people at large, in writing, or by word of mouth and in public places; often with miracles, or with symbolic actions designed to explain and enforce them, Isa 20:1-6 Jer 7:2 19:1-15 Eze 3:10. The Old Testament contains the inspired writings of sixteen of the Hebrew prophets; four of whom, Isaiah, Jeremiah, Ezekiel, and Daniel are called the greater prophets and the other twelve the minor prophets. Respecting the true chronological order of the prophets, there is in some cases great diversity of opinion. Below is given the arrangement preferred by some; while others, so far as the minor prophets ace concerned, adhere to that given in the Hebrew Bible and our common version. See each name in its place, for further particulars. 1. Jonah, during the reign of Jeroboam III, king of Israel, which commenced 825 B. C.; or perhaps as early as Joash, the predecessor of Jeroboam. 2. Joel, under Uzziah king of Judah, nearly 800 B. C., before Amos and Hosea came upon the stage. 3. Amos, under Uzziah king of Judah, and during the latter years of Jeroboam II, king of Israel. About 787 B. C. 4. Hosea, under Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and under Jeroboam II And his successors, kings of Israel. From about 785 to 725 B. C. 5. Isaiah, near the death of Uzziah king of Judah, and the beginning of the reign of Jotham, B. C. 758, to the reign of Manasseh, B. C. 697. 6. Micah, under Jotham, Ahaz, and Hezekiah, kings of Judah. Jotham began to reign B. C. 758, and Hezekiah died B. C. 697. Thus Micah was contemporary with Isaiah 7. Nahum, in the latter part of the reign of Hezekiah, and after the expedition of Sennacherib. Between 710 and 700 B. C. 8. Zephaniah, soon after the beginning of the reign of Josiah, and before the destruction of Nineveh. About B. C. 630. 9. Jeremiah, in the thirteenth year of Josiah king of Judah, B. C. 628. Jeremiah continued to prophesy under Shallum, Jehoiakim, Jeconiah, and Zedekiah, to the taking of Jerusalem by the Chaldeans, B. C. 588. It is supposed he died two years afterwards in Egypt. 10. Habakkuk, in Judah, near the beginning of the reign of Jehoiakim, about 610 B. C., and before the coming of Nebuchadnezzar. 11. Obadiah, near the fall and captivity of Jerusalem, B. C. 588, and before the desolation of Idumaea. 12. Ezekiel, carried captive to Babylon with Jeconiah king of Judah, 598 B. C. He began to prophesy about B. C. 590; and continued, under Nebuchadnezzar, till fourteen years, after the final capture of Jerusalem B. C. 588. 13. Daniel, taken into Chaldea while young, B. C. 606, the fourth year of Jehoiadim king of Judah. He prophesied in Babylon to the end of the captivity and probably finished about 534 B. C. 14. Haggai, returned from the captivity B. C. 536, and prophesied in the second year of Darius son of Hystaspes, B. C. 520. 15. Zechariah, prophesied in Judea at the same time as Haggai, B. C. 520, and seems to have continued after him. 16. Malachi supposed to have prophesied about 416 B. C., in the latter part of the administration of Nehemiah at Jerusalem. Christ, of whom all the prophets bore witness, Lu 24:27,44 Ac 10:43 1Pe 1:10-11, is eminently THE PROPHET of his church in all ages, De 18:15-19 Ac 3:22-24; revealing to them, by his inspired servants, by himself, and by his Spirit, all we know of God and immortality. |
Word | King James Dictionary - Definition |
SMITE | To strike; beat. |
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