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Translation	Verse	Text
Strong Concordance	Ex 13:16	And it shall be for a token [0226] upon thine hand [03027], and for frontlets [02903] between thine eyes [05869]: for by strength [02392] of hand [03027] the LORD [03068] brought us forth [03318] out of Egypt [04714].

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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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American Tract Society - Definition

EGYPT

A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.

The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the western that of Canopus, now that of Aboukir. As these branches all separate from one point or channel, that is, from the main stream, and spread themselves more and more as they approach the coast, they form with the latter a triangle, the base of which is the seacoast; and having thus the form of the Greek letter, delta, this part of Egypt received the name of the Delta, which it has ever since retained. The prophet Ezekiel describes Egypt as extending from Migdol, that is, Magdolum, not far from the mouth of the Pelusian arm, to Syene, now Essuan, namely, to the border of Ethiopia, Eze 29:10 30:6. Essuan is also assigned by Greek and Arabian writers as the southern limit of Egypt. Here the Nile issues from the granite rocks of the cataracts, and enters Egypt proper. The length of the country, therefore, in a direct line, is about four hundred and fifty miles, and its area about eleven thousand square miles. The breadth of the valley, between Essuan and the Delta, is very unequal; in some places the inundations of the river extend to the foot of the mountains; in other parts there remains a strip of a mile or two in breadth which the water never covers, and which is therefore always dry and barren. Originally the name Egypt designated only the valley and the Delta; but at a later period it came to include also the region between this and the Red Sea.

The country around Syene and the cataracts is highly picturesque; the other parts of Egypt, and especially the Delta, are uniform and monotonous. The prospect, however, is extremely different, according to the season of the year. From the middle of spring, when the harvest is over, one sees nothing but a gray and dusty soil, so full of cracks and chasms that he can hardly pass along. At the time of the autumnal equinox, the country presents nothing but an immeasurable surface of reddish or yellowish water, out of which rise date-trees, villages, and narrow dams, which serve as a means of communication. After the waters have retreated, and they usually remain only a short time at this height, you see, till the end of autumn, only a black and slimy mud. But in winter, nature puts on all her splendor. In this season, the freshness and power of the new vegetation, the variety and abundance of vegetable productions, exceed every thing that is known in the most celebrated parts of the European continent; and Egypt is then, from one end of the country to the other, like a beautiful garden, a verdant meadow, a field sown with flowers, or a waving ocean of grain in the ear. This fertility, as is well known, depends upon the annual and regular inundations of the Nile. Hence Egypt was called by Herodotus, "the gift of the Nile." See NILE.

The sky is not less uniform and monotonous than the earth; it is constantly a pure unclouded arch, of a color and light more white than azure. The atmosphere has a splendor which the eye can scarcely bear, and a burning sun, whose glow is tempered by no shade, scorches through the whole day these vast and unprotected plains. It is almost a peculiar trait in the Egyptian landscape, that although not without trees, it is yet almost without shade. The only tree is the date-tree, which is frequent; but with its tall, slender stem, and bunch of foliage on the top, this tree does very little to keep off the light, and casts upon the earth only a pale an uncertain shade. Egypt, according, has a very hot climate; the thermometer in summer

standing usually at eighty or ninety degrees of Fahrenheit; and in Upper Egypt still higher. The burning wind of the desert, Simoom, or Camsin, is also experienced, usually about the time of the early equinox. The country is not unfrequently visited by swarms of locusts. See LOCUSTS.

In the very earliest times, Egypt appears to have been regarded under three principal divisions; and writers spoke of Upper Egypt or Thebais; Middle Egypt, Heptanomis or Heptapolis; and Lower Egypt or the Delta, including the districts lying east and west of the river. The provinces and cities of Egypt mentioned in the Bible may, in like manner, be arranged under these three great divisions:

1. LOWER EGYPT The northeastern point of this was "the river of Egypt," on the border of Palestine. The desert between this point, the Red Sea, and the ancient Pelusium, seems to have been the desert of Shur, Ge 20:1, now El-Djefer. Sin, "the strength [key] of Egypt," Eze 30:15, was probably Pelusium. The land of GOSHEN appears to have lain between Pelusium, its branch of the Nile, and the Red sea, having been skirted on the northeast by the desert of Shur; constituting perhaps a part of the province Rameses, Ge 47:11. In this district, or adjacent to it, are mentioned also the cities Pithom, Raamses, Pi-Beseth, and On or Helipolis. In the proper Delta itself, lay Tahapanes, that is, Taphne or Daphne; Zoan, the Tanis of the Greeks; Leontopolis, alluded to perhaps in Isa 19:18. West of the Delta was Alexandria.

2. MIDDLE EGYPT Here are mentioned Moph or Memphis, and Hanes, the Heracleopolis of the Greeks.

3. UPPER EGYPT The southern part of Egypt, the Hebrews appear to have called Pathros, Jer 44:1,15. The Bible mentions here only two cities, namely, No, or more fully No-Ammon, for which the Seventy put Diospolis, the Greek name for Thebes, the most ancient capital of Egypt, (see AMMON, or No-Ammon, or No;) and Syene, the southern city and limit of Egypt.

The chief agricultural productions of Egypt are wheat, durrah, or small maize, Turkish or Indian corn or maize, rice, barley, beans, cucumbers, watermelons, leeks, and onions; also flax and cotton. The date-tree and vine are frequent. The papyrus is still found in small quantity, chiefly near Damietta; it is a reed about nine feet high, as thick as a man's thumb, with a tuft of down on the top. See BOOK, BULRUSH. The animals of Egypt, besides the usual kinds of tame cattle, are the wild ox or buffalo in great numbers, the ass and camel, dogs in multitudes without masters, the ichneumon, the crocodile, and the hippopotamus.

The inhabitants of Egypt may be considered as including three divisions: 1. The Copts, or descendants of the ancient Egyptians. 2. The Fellahs, or husbandmen, who are supposed to represent the people in Scripture, called Phul. 3. The Arabs, or conquerors of the country, include the Turks, etc. The Copts are nominal Christians, and the clerks and accountants of the country. They have seen so many revolutions in the governing powers, that they concern themselves very little about the successes or misfortunes of those who aspire to dominion. The Fellahs suffer so much oppression, and are so despised by the Bedaween or wandering Arabs, and by their despotic rulers, that they seldom acquire property, and very rarely enjoy it in security; yet they are an interesting race, and devotedly attached to their native country and the Nile. The Arabs hate the Turks; yet the Turks enjoy most offices of government, though they hold their superiority by no very certain tenure.

The most extraordinary monuments of Egyptian power and industry were the pyramids, which still subsist, to excite the wonder and admiration of the world. No work of man now extant is so ancient or so vast as these mysterious structures. The largest of them covers a square area of thirteen acres, and is still four hundred and seventy-four feet high. They have by some been supposed to have been erected by the Israelites during their bondage in Egypt. But the tenor of ancient history in general, as well as the results of modern researches, is against this supposition. It is generally believed that they were erected more than two thousand years before Christ, as the sepulchres of kings.

But besides these imperishable monuments of kings long forgotten, Egypt abounds in other structures hardly less wonderful; on the beautiful islands above the cataracts, near Syene, and at other places in Upper Egypt; and especially in the whole valley of the Nile near Thebes, including Carnac, Luxor, etc. The temples, statues, obelisks, and sphinxes that cover the ground astonish and awe the beholder with their colossal height, their massive grandeur, and their vast extent; while the dwellings of the dead, tombs in the rock occupied by myriads of mummies, extend far into the adjacent mountains. The huge columns of these temples, their vast walls, and many of the tombs, are covered with sculptures and paintings which are exceedingly valuable as illustrating the public and the domestic life of the ancient Egyptians. See SHISHAK. With these are mingled many hieroglyphic records, which have begun to yield their long-concealed meaning to the inquisitions of modern science. Some of these are mere symbols, comparatively easy to understand. But a large portion of them are now found to be written with a sort of pictorial alphabet-each symbol representing the sound with which its own name commences. Thus OSIR, the name of the Egyptian god Soiris, would be represented by the picture of a reed, a child, and a mouth; because the initial sounds of the Coptic words for these three objects, namely, Ike, Si, and Ro, make up the name OSIR. There is, however, great ambiguity in the interpretation of these records; and in many cases the words, when apparently made out, are as yet unintelligible, and seem to be part of a priestly dialect understood only by the learned.

The early history of ancient Egypt is involved in great obscurity. All accounts, however, and the results of all modern researches, seem to concur in representing culture and civilization as having been introduced and spread in Egypt from the south, and especially from Meroe; and that the country in the earliest times was possessed by several contemporary kings or states, which at length were all united into one great kingdom. The common name of the Egyptian kings was Pharaoh, which signified sovereign power. History has preserved the names of several of these kings, and a succession of their dynasties. But the inclination of the Egyptian historians to magnify the great antiquity of their nation has destroyed their credibility. See PHARAOH.

This ancient and remarkable land is often mentioned in Scripture. A grandson of Noah seems to have given it his name, Ge 10:6. In the day of Abraham it was the granary of the world, and the patruarch himself resorted thither in a famine, Ge 12:10. His wife had an Egyptian handmaid, Hagar the mother of Ishmael, who also sought a wife in Egypt, Ge 21:9,21. Another famine, in the days of Isaac, nearly drove him to Egypt, Ge 26:2; and Jacob and all his household ended their days there, Ge 39:1-50:26. After the escape of Israel from their weary bondage in Egypt, we read of little intercourse between the two nations for many years. In the time of David and Solomon, mention is again made of Egypt. Solomon married an Egyptian princess, 1Ki 3:7 9:1-28 11:43. But in the fifth year of his son Rehoboam, Judah was humbled at the feet of Shishak, king of Egypt, 2Ch 12:1-16; and for many generations afterwards the Jews were alternately in alliance and at war with that nation, until both were subjugated to the Assyrian empire, 2Ki 17:1-41 18:21 23:29 24:1-20 Jer 25:1-38 37:5 44:1-30 46:1-28.

Egypt was conquered by Cambyses, and became a province of the Persian empire about 525 B. C. Thus it continued until conquered by Alesander, 350 B. C., after whose death it formed, along with Syria, Palestine, Lybia, etc., the kingdom of the Ptolemies. After the battle of Actium, 30 B. C., it became a Roman province. In the time of Christ, great numbers of Jews were residents of Alexandria, Leontopolis, and other parts of Egypt; and our Savior himself found an asylum there in his infancy, Mt 2:13. Since that time it has ceased to be an independent state, and its history is incorporated with that of its different conquerors and possessors. In A. D. 640, it was conquered by the Arabs; and in later periods has passed from the hands of the caliphs under the power of Turks, Arabs, Kurds, Mamelukes; and since 1517, has been governed as a province of the Turkish empire. Thus have been fulfilled the ancient predictions recorded in God's word, Eze 29:14,15 30:7,12,13 32:15. Its present population is about two millions.

The religion of Egypt consisted in the worship of the heavenly bodies and the powers of nature; the priests cultivated at the same time astronomy and astrology, and to these belong probably the wise men, sorcerers, and magicians mentioned in Ex 7:11,22. They were the most honored and powerful of the castes into which the people were divided. It was probably this wisdom, in which Moses also was learned, Ac 7:22. But the Egyptian religion had this peculiarity, that it adopted living animals as symbols of the real objects of worship. The Egyptians not only esteemed many species of animals as sacred, which might not be killed without the punishment of death, but individual animals were kept in temples and worshipped with sacrifices, as gods.

"The river of Egypt," Nu 34:5 Jos 15:4,47 1Ki 8:65 2Ki 24:7 Isa 27:12 Eze 47:19 48:28, (and, according to some, Ge 15:18, although in this passage a different word is used signifying a permanent stream,) designates the brook El-Arish, emptying into the southeast corner of the Mediterranean at Rhinocolura.

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Word

Easton Dictionary - Definition

EGYPT

the land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.

The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.

Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, "the fortified land" (Isa. 19:6; 37: 25, where the A.V. mistranslates "defence" and "besieged places"); while Southern or Upper Egypt is Pathros, the Egyptian Pa-to-Res, or "the land of the south" (Isa. 11:11). But the whole country is generally mentioned under the dual name of Mizraim, "the two Mazors."

The civilization of Egypt goes back to a very remote antiquity. The two kingdoms of the north and south were united by Menes, the founder of the first historical dynasty of kings. The first six dynasties constitute what is known as the Old Empire, which had its capital at Memphis, south of Cairo, called in the Old Testament Moph (Hos. 9:6) and Noph. The native name was Mennofer, "the good place."

The Pyramids were tombs of the monarchs of the Old Empire, those of Gizeh being erected in the time of the Fourth Dynasty. After the fall of the Old Empire came a period of decline and obscurity. This was followed by the Middle Empire, the most powerful dynasty of which was the Twelfth. The Fayyum was rescued for agriculture by the kings of the Twelfth Dynasty; and two obelisks were erected in front of the temple of the sun-god at On or Heliopolis (near Cairo), one of which is still standing. The capital of the Middle Empire was Thebes, in Upper Egypt.

The Middle Empire was overthrown by the invasion of the Hyksos, or shepherd princes from Asia, who ruled over Egypt, more especially in the north, for several centuries, and of whom there were three dynasties of kings. They had their capital at Zoan or Tanis (now San), in the north-eastern part of the Delta. It was in the time of the Hyksos that Abraham, Jacob, and Joseph entered Egypt. The Hyksos were finally expelled about B.C. 1600, by the hereditary princes of Thebes, who founded the Eighteenth Dynasty, and carried the war into Asia. Canaan and Syria were subdued, as well as Cyprus, and the boundaries of the Egyptian Empire were fixed at the Euphrates. The Soudan, which had been conquered by the kings of the Twelfth Dynasty, was again annexed to Egypt, and the eldest son of the Pharaoh took the title of "Prince of Cush."

One of the later kings of the dynasty, Amenophis IV., or Khu-n-Aten, endeavoured to supplant the ancient state religion of Egypt by a new faith derived from Asia, which was a sort of pantheistic monotheism, the one supreme god being adored under the image of the solar disk. The attempt led to religious and civil war, and the Pharaoh retreated from Thebes to Central Egypt, where he built a new capital, on the site of the present Tell-el-Amarna. The cuneiform tablets that have been found there represent his foreign correspondence (about B.C. 1400). He surrounded himself with officials and courtiers of Asiatic, and more especially Canaanitish, extraction; but the native party succeeded eventually in overthrowing the government, the capital of Khu-n-Aten was destroyed, and the foreigners were driven out of the country, those that remained being reduced to serfdom.

The national triumph was marked by the rise of the Nineteenth Dynasty, in the founder of which, Rameses I., we must see the "new king, who knew not Joseph." His grandson, Rameses II., reigned sixty-seven years (B.C. 1348-1281), and was an indefatigable builder. As Pithom, excavated by Dr. Naville in 1883, was one of the cities he built, he must have been the Pharaoh of the Oppression. The Pharaoh of the Exodus may have been one of his immediate successors, whose reigns were short. Under them Egypt lost its empire in Asia, and was itself attacked by barbarians from Libya and the north.

The Nineteenth Dynasty soon afterwards came to an end; Egypt was distracted by civil war; and for a short time a Canaanite, Arisu, ruled over it.

Then came the Twentieth Dynasty, the second Pharaoh of which, Rameses III., restored the power of his country. In one of his campaigns he overran the southern part of Palestine, where the Israelites had not yet settled. They must at the time have been still in the wilderness. But it was during the reign of Rameses III. that Egypt finally lost Gaza and the adjoining cities, which were seized by the Pulista, or Philistines.

After Rameses III., Egypt fell into decay. Solomon married the daughter of one of the last kings of the Twenty-first Dynasty, which was overthrown by Shishak I., the general of the Libyan mercenaries, who founded the Twenty-second Dynasty (1 Kings 11:40; 14:25, 26). A list of the places he captured in Palestine is engraved on the outside of the south wall of the temple of Karnak.

In the time of Hezekiah, Egypt was conquered by Ethiopians from the Soudan, who constituted the Twenty-fifth Dynasty. The third of them was Tirhakah (2 Kings 19:9). In B.C. 674 it was conquered by the Assyrians, who divided it into twenty satrapies, and Tirhakah was driven back to his ancestral dominions. Fourteen years later it successfully revolted under Psammetichus I. of Sais, the founder of the Twenty-sixth Dynasty. Among his successors were Necho (2 Kings 23:29) and Hophra, or Apries (Jer. 37:5, 7, 11). The dynasty came to an end in B.C. 525, when the country was subjugated by Cambyses. Soon afterwards it was organized into a Persian satrapy.

The title of Pharaoh, given to the Egyptian kings, is the Egyptian Per-aa, or "Great House," which may be compared to that of "Sublime Porte." It is found in very early Egyptian texts.

The Egyptian religion was a strange mixture of pantheism and animal worship, the gods being adored in the form of animals. While the educated classes resolved their manifold deities into manifestations of one omnipresent and omnipotent divine power, the lower classes regarded the animals as incarnations of the gods.

Under the Old Empire, Ptah, the Creator, the god of Memphis, was at the head of the Pantheon; afterwards Amon, the god of Thebes, took his place. Amon, like most of the other gods, was identified with Ra, the sun-god of Heliopolis.

The Egyptians believed in a resurrection and future life, as well as in a state of rewards and punishments dependent on our conduct in this world. The judge of the dead was Osiris, who had been slain by Set, the representative of evil, and afterwards restored to life. His death was avenged by his son Horus, whom the Egyptians invoked as their "Redeemer." Osiris and Horus, along with Isis, formed a trinity, who were regarded as representing the sun-god under different forms.

Even in the time of Abraham, Egypt was a flourishing and settled monarchy. Its oldest capital, within the historic period, was Memphis, the ruins of which may still be seen near the Pyramids and the Sphinx. When the Old Empire of Menes came to an end, the seat of empire was shifted to Thebes, some 300 miles farther up the Nile. A short time after that, the Delta was conquered by the Hyksos, or shepherd kings, who fixed their capital at Zoan, the Greek Tanis, now San, on the Tanic arm of the Nile. All this occurred before the time of the new king "which knew not Joseph" (Ex. 1:8). In later times Egypt was conquered by the Persians (B.C. 525), and by the Greeks under Alexander the Great (B.C. 332), after whom the Ptolemies ruled the country for three centuries. Subsequently it was for a time a province of the Roman Empire; and at last, in A.D. 1517, it fell into the hands of the Turks, of whose empire it still forms nominally a part. Abraham and Sarah went to Egypt in the time of the shepherd kings. The exile of Joseph and the migration of Jacob to "the land of Goshen" occurred about 200 years later. On the death of Solomon, Shishak, king of Egypt, invaded Palestine (1 Kings 14:25). He left a list of the cities he conquered.

A number of remarkable clay tablets, discovered at Tell-el-Amarna in Upper Egypt, are the most important historical records ever found in connection with the Bible. They most fully confirm the historical statements of the Book of Joshua, and prove the antiquity of civilization in Syria and Palestine. As the clay in different parts of Palestine differs, it has been found possible by the clay alone to decide where the tablets come from when the name of the writer is lost. The inscriptions are cuneiform, and in the Aramaic language, resembling Assyrian. The writers are Phoenicians, Amorites, and Philistines, but in no instance Hittites, though Hittites are mentioned. The tablets consist of official dispatches and letters, dating from B.C. 1480, addressed to the two Pharaohs, Amenophis III. and IV., the last of this dynasty, from the kings and governors of Phoenicia and Palestine. There occur the names of three kings killed by Joshua, Adoni-zedec, king of Jerusalem, Japhia, king of Lachish (Josh. 10:3), and Jabin, king of Hazor (11:1); also the Hebrews (Abiri) are said to have come from the desert.

The principal prophecies of Scripture regarding Egypt are these, Isa. 19; Jer. 43: 8-13; 44:30; 46; Ezek. 29-32; and it might be easily shown that they have all been remarkably fulfilled. For example, the singular disappearance of Noph (i.e., Memphis) is a fulfilment of Jer. 46:19, Ezek. 30:13.

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Word

American Tract Society - Definition

FRONTLETS

Thus described by Leo of Modena: the Jews take four pieces of parchment, and write with an ink made on purpose, and in square letters, these four passages, one on each piece: (1.) "Sanctify unto me all the first born," etc., Ex 13:2-10. (2.) "And when the Lord shall bring thee into the land of the Canaanites," etc., Ex 13:11-16. (3.) "Hear, O Israel; the Lord our God is one Lord," etc., De 6:4-9. (4.) "If you shall hearken diligently unto my commandments," etc., De 6:13-21. This they do in obedience to the words of Moses: "These commandments shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes."

These four pieces are fastened together, and a square formed of them, on which the Hebrew letter Shin is written; then a little square of hard calf-skin is put at the top, out of which come two leathern strings. This square is put on the middle of the forehead, and the strings being girt about the head, are then brought before, and fall on the breast. It is called the Tephila of the head. The Most devout Jews put it on both at morning and noonday prayer; but it is generally worn only at morning prayer. See PHYLACTERIES.

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Word

Easton Dictionary - Definition

FRONTLETS

occurs only in Ex. 13:16; Deut. 6:8, and 11:18. The meaning of the injunction to the Israelites, with regard to the statues and precepts given them, that they should "bind them for a sign upon their hand, and have them as frontlets between their eyes," was that they should keep them distinctly in view and carefully attend to them. But soon after their return from Babylon they began to interpret this injunction literally, and had accordingly portions of the law written out and worn about their person. These they called tephillin, i.e., "prayers." The passages so written out on strips of parchment were these, Ex. 12:2-10; 13:11-21; Deut. 6:4-9; 11:18-21. They were then "rolled up in a case of black calfskin, which was attached to a stiffer piece of leather, having a thong one finger broad and one cubit and a half long. Those worn on the forehead were written on four strips of parchment, and put into four little cells within a square case, which had on it the Hebrew letter called shin, the three points of which were regarded as an emblem of God." This case tied around the forehead in a particular way was called "the tephillah on the head." (See PHYLACTERY.)

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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
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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