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Translation	Verse	Text
Strong Concordance	Ne 9:5	Then the Levites [03881], Jeshua [03442], and Kadmiel [06934], Bani [01137], Hashabniah [02813], Sherebiah [08274], Hodijah [01941], Shebaniah [07645], and Pethahiah [06611], said [0559], Stand up [06965] and bless [01288] the LORD [03068] your God [0430] for ever [05769] and ever [05769]: and blessed [01288] be thy glorious [03519] name [08034], which is exalted [07311] above all blessing [01293] and praise [08416].

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Word	Easton Dictionary - Definition
BANI	built. (1.) 1 Chr. 6:46. (2.) One of David's thirty-seven warriors, a Gadite (2 Sam. 23:36). (3.) Ezra 2:10; 10:29,34,38. (4.) A Levite who was prominent in the reforms on the return from Babylon (Neh. 8:7; 9:4,5). His son Rehum took part in rebuilding the wall of Jerusalem (Neh. 3:17).

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Word

Easton Dictionary - Definition

BLESS

(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).

(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).

(3.) A man blesses himself when he invokes God's blessing (Isa. 65:16), or rejoices in God's goodness to him (Deut. 29:19; Ps. 49:18).

(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen. 24:60; 31:55; 1 Sam. 2:20). Sometimes blessings were uttered under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Gen. 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deut. 33). The priests were divinely authorized to bless the people (Deut. 10:8; Num. 6:22-27). We have many examples of apostolic benediction (2 Cor. 13:14; Eph. 6:23, 24; 2 Thess. 3:16, 18; Heb. 13:20, 21; 1 Pet. 5:10, 11).

(5.) Among the Jews in their thank-offerings the master of the feast took a cup of wine in his hand, and after having blessed God for it and for other mercies then enjoyed, handed it to his guests, who all partook of it. Ps. 116:13 refers to this custom. It is also alluded to in 1 Cor. 10:16, where the apostle speaks of the "cup of blessing."

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Word	King James Dictionary - Definition
BLESSED	Happy.

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Word

American Tract Society - Definition

BLESSING

Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, Nu 6:23-27. The blessings of men to other men, unless they be inspired prophecies, as in Ge 32:32 De 33:1 1:1-29, are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, Ps 103:1; or rather, for that special mercy which at the time occasions the act of blessing: as for food, for which thanks are rendered to God, or for any other good, Ps 116:13 1Co 10:16.

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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.

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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.

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Word	Easton Dictionary - Definition
HASHABNIAH	(1.) Neh. 3:10. (2.) One of the Levites whom Ezra appointed to interpret the law to the people (Neh. 9:5).

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Word	Easton Dictionary - Definition
HODIJAH	majesty of Jehovah. (1.) One of the Levites who assisted Ezra in expounding the law (Neh. 8:7; 9:5). (2.) Neh. 10:18, a Levite who sealed the covenant.

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Word	American Tract Society - Definition
JESHUA	Or JOSHUA, son of Josedech, was high priest of the Jews at their return from the captivity, and acted well his part in the restoration of the city, the temple, and the divine worship, Ezr 4:3 5:2. His name occurs in the prophecies of the time, Hag 1:1 2:2 Zec 3:1-10 6:11-15.

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Word

Easton Dictionary - Definition

JESHUA

(1.) Head of the ninth priestly order (Ezra 2:36); called also Jeshuah (1 Chr. 24:11).

(2.) A Levite appointed by Hezekiah to distribute offerings in the priestly cities (2 Chr. 31:15).

(3.) Ezra 2:6; Neh. 7:11.

(4.) Ezra 2:40; Neh. 7:43.

(5.) The son of Jozadak, and high priest of the Jews under Zerubbabel (Neh. 7:7; 12:1, 7, 10, 26); called Joshua (Hag. 1:1, 12; 2:2, 4; Zech. 3:1, 3, 6, 8, 9).

(6.) A Levite (Ezra 8:33).

(7.) Neh. 3:19.

(8.) A Levite who assisted in the reformation under Nehemiah (8:7; 9:4, 5).

(9.) Son of Kadmiel (Neh. 12:24).

(10.) A city of Judah (Neh. 11:26).

(11.) Neh. 8:17; Joshua, the son of Nun.

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Word	Easton Dictionary - Definition
KADMIEL	before God; i.e., his servant, one of the Levites who returned with Zerubbabel from the Captivity (Neh. 9:4; 10:9; 12:8).

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Word

American Tract Society - Definition

LEVITES

All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle and its contents; and conveyed it from place to place, each of the three families having a separate portion, Nu 1:51 4:1-49 1Ch 15:2,27. After the building of the temple they took charge of the gates, of the sacred vessels, of the preparation of the showbread and other offerings, and of the singing and instrumental music, 1Ch 9:1-44 23:1-32 2Ch 29:1-36. They brought wood, water, etc., for the priests; aided them in preparing the sacrifices, and in collecting and disbursing the contributions of the people, 2Ch 30:16,17 35:1. They were also the temple guards, Ne 13:13,22; and the salutation and response in Ps 134:1-3 are thought by Bishop Lowth to have been their song in the night. But besides their services in the temple, they performed a very important part in teaching the people, 2Ch 30:22 Ne 8:7, among whom they were scattered, binding the tribes together, and promoting virtue and piety. They studied the law, and were the ordinary judges of the country, but subordinate to the priests, 2Ch 17:9 19:8-11. God provided for the subsistence of the Levites, by giving to them the tithe of corn, fruit, and cattle; but they paid to the priests the tenth of their tithes; and as the Levites possessed no estates in land, the tithes which the priests received from them were considered as the first fruits which they were to offer to the Lord, Nu 18:21-32. The payment of tithes to the Levites appears not to have been enforced, but depended on the goodwill of the people; hence the special charges laid on their brethren, not to forget them, De 2:12,18,19.

God assigned for the habitation of the Levites forty-eight cities, with fields, pastures, and gardens, Nu 35:1-34. Of these, thirteen were given to the priests, all in the tribes near Jerusalem. Six of the Levitical cities were appointed as cities of refuge, Jos 20:1-21:45. While the Levites were actually employed in the temple, they were supported out of the provisions kept in store there, and out of the daily offerings. The same privilege was granted to volunteers, drawn to Jerusalem by the fervor of their love to God's service, De 12:18,19 18:6-8. The consecration of Levites was without much ceremony. See Nu 8:5-22 2Ch 29:34.

The Levites wore no peculiar dress to distinguish them from other Israelites, till the time of Agrippa. His innovation in this matter is mentioned by Josephus, who remarked that the ancient customs of the country were never forsaken with impunity.

The Levites were divided into different classes: the Gershomites, Kohathites, and Merarites, Nu 3:17-20. They were still further divided into courses, like the priests, 1Ch 23:1-26:32. At first, they entered in full on their public duties at thirty years of age, Nu 4:3 8:25; but David fixed the age for commencing at twenty years; and at fifty they were exempt, 1Ch 23:24-27. The different courses of porters, singers, guards, etc., were on duty in succession, one week at a time, 1Ch 23:1-26:32 2Ch 23:4,8 31:17 Ezr 3:8-12. After the revolt of the ten tribes, a large portion of the Levites abandoned their cities in Israel, and dwelt in Judah, 2Ch 11:12-14 13:9-11. After the captivity, numbers of them returned from beyond the Euphrates to Judea, Ne 11:15-19 12:24-31. In the New Testament they are not often mentioned, Lu 10:32 Joh 1:19 Ac 4:36. The "scribes" and "doctors," however, are supposed to have belonged chiefly to this class.

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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.

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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.

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Word	Easton Dictionary - Definition
PETHAHIAH	loosed of the Lord. (1.) The chief of one of the priestly courses (the nineteenth) in the time of David (1 Chr. 24:16). (2.) A Levite (Ezra 10:23). (3.) Neh. 9:5. (4.) A descendant of Judah who had some office at the court of Persia (Neh. 11:24).

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Word	Easton Dictionary - Definition
SHEBANIAH	whom Jehovah hides, or has made grow up. (1.) A Levite appointed to blow the trumpet before the ark of God (1 Chr. 15:24). (2.) Another Levite (Neh. 9:4, 5). (3.) A priest (Neh. 10:12). (4.) A Levite (Neh. 10:4).

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Word	Easton Dictionary - Definition
SHEREBIAH	flame of the Lord, a priest whose name is prominent in connection with the work carried on by Ezra and Nehemiah at Jerusalem (Ezra 8:17, 18, 24-30; Neh. 8:7; 9:4, 5; 10:12).

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