Translation | Verse | Text |
Strong Concordance | Ex 23:23 | For mine Angel [04397] shall go [03212] before [06440] thee, and bring [0935] thee in unto the Amorites [0567], and the Hittites [02850], and the Perizzites [06522], and the Canaanites [03669], the Hivites [02340], and the Jebusites [02983]: and I will cut them off [03582]. |
Word | American Tract Society - Definition |
AMORITES | A people descended from Emer, the fourth son of Canaan, Ge 10:16. They first peopled the mountains west of the Dead sea, near Hebron; but afterwards extended their limits, and took possession of the finest provinces of Moab and Ammon, on the east between the brooks Jabbok and Arnon, Nu 13:29 21:21-31 Jos 5:1 Jud 11:13. Moses took this country from their king, Sihon. The lands which the Amorites possessed on this side Jordan were given to the tribe of Judah, and those beyond the Jordan to the tribes of Reuben and Gad. The name Amorite is often taken in Scripture for Canaanite in general, Ge 15:16 Am 2:9. See CANAANITES. By the expression, "Thy father was an Amorite and thy mother a Hittite." Eze 16:3, God reminds the Jews that they were naturally no more worthy of divine favor than the worst of the heathen Canaanites. |
Word | Easton Dictionary - Definition |
AMORITES | highlanders, or hillmen, the name given to the descendants of one of the sons of Canaan (Gen. 14:7), called Amurra or Amurri in the Assyrian and Egyptian inscriptions. On the early Babylonian monuments all Syria, including Palestine, is known as "the land of the Amorites." The southern slopes of the mountains of Judea are called the "mount of the Amorites" (Deut. 1:7, 19, 20). They seem to have originally occupied the land stretching from the heights west of the Dead Sea (Gen. 14:7) to Hebron (13. Comp. 13:8; Deut. 3:8; 4:46-48), embracing "all Gilead and all Bashan" (Deut. 3:10), with the Jordan valley on the east of the river (4:49), the land of the "two kings of the Amorites," Sihon and Og (Deut. 31:4; Josh. 2:10; 9:10). The five kings of the Amorites were defeated with great slaughter by Joshua (10:10). They were again defeated at the waters of Merom by Joshua, who smote them till there were none remaining (Josh. 11:8). It is mentioned as a surprising circumstance that in the days of Samuel there was peace between them and the Israelites (1 Sam. 7:14). The discrepancy supposed to exist between Deut. 1:44 and Num. 14:45 is explained by the circumstance that the terms "Amorites" and "Amalekites" are used synonymously for the "Canaanites." In the same way we explain the fact that the "Hivites" of Gen. 34:2 are the "Amorites" of 48:22. Comp. Josh. 10:6; 11:19 with 2 Sam. 21:2; also Num. 14:45 with Deut. 1:44. The Amorites were warlike mountaineers. They are represented on the Egyptian monuments with fair skins, light hair, blue eyes, aquiline noses, and pointed beards. They are supposed to have been men of great stature; their king, Og, is described by Moses as the last "of the remnant of the giants" (Deut. 3:11). Both Sihon and Og were independent kings. Only one word of the Amorite language survives, "Shenir," the name they gave to Mount Hermon (Deut. 3:9). |
Word | American Tract Society - Definition |
ANGEL | The original word, both in Hebrew and Greek, means messenger, and is so translated, Mt 11:10 Lu 7:24. It is often applied to an ordinary messenger, Job 1:14 1Sa 11:3 Lu 9:52; to prophets, Isa 42:19 Hag 1:13; to priests, Ec 5:6 Mal 2:7; and even to inanimate objects, Ps 78:49 104:4 2Co 12:7. Under the general sense of messenger, the term, angel is properly applied also to Christ, as the great Angel or Messenger of the covenant, Mal 3:1, and to the ministers of his gospel, the overseers or angels of the churches, Re 2:1,8,12, etc. In 1Co 11:10, the best interpreters understand by the term "angels" the holy angels, who were present in an especial sense in the Christian assemblies; and from reverence to them it was proper that the women should have power (veils, as a sign of their being in subjection to a higher power) on their heads. See under VEIL. But generally in the Bible the word is applied to a race of intelligent beings, of a higher order than man, who surround the Deity, and whom he employs as his messengers or agents in administering the affairs of the world, and in promoting the welfare of individuals, as well as of the whole human race, Mt 1:20 22:30 Ac 7:30. Whether pure spirits, or having spiritual bodies, they have no bodily organization like ours, and are not distinguished in sex, Mt 22:30. They were doubtless created long before our present world was made, Job 38:7. The Bible represents them as exceedingly numerous, Da 7:10 Mt 26:53 Lu 2:13 Heb 12:22,23; as remarkable for strength, Ps 103:20 2Pe 2:11 Re 5:2 18:21 19:17; and for activity, Jud 13:20 Isa 6:2-6 Da 9:21-23 Mt 13:49 26:53 Ac 27:23 Re 8:13. They appear to be of divers orders, Isa 6:2-6 Eze 10:1 Col 1:16 Re 12:7. Their name indicates their agency in the dispensations of Providence towards man, and the Bible abounds in narratives of events in which they have borne a visible part. Yet in this employment they act as the mere instruments of God, and in fulfilment of his commands, Ps 91:11 103:20 Heb 1:14. We are not therefore to put trust in them, pay them adoration, or pray in their name, Re 19:10 22:8,9. Though Scripture does not warrant us to believe that each individual has his particular guardian angel, it teaches very explicitly that the angels minister to every Christian, Mt 18:10 Lu 16:22 Heb 1:14. They are intensely concerned in the salvation of men, Lu 2:10-12 15:7,10 1Pe 1:12; and will share with saints the blessedness of heaven forever, Heb 12:22. Those angels "who kept not their first estate," but fell and rebelled against God, are called the angels of Satan or the devil, Mt 25:41 Re 12:9. These are represented as being "cast down to hell, and reserved unto judgment," 2Pe 2:4. See SYNAGOGUE, ARCHANGEL. |
Word | Easton Dictionary - Definition |
ANGEL | a word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God. (1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very numerous. "Thousand thousands," etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16). (2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Matt. 25:41; Rev. 12:7,9), and that they are "reserved unto judgement" (2 Pet. 2:4). When the manna is called "angels' food," this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). The redeemed in glory are "like unto the angels" (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10). (3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples. The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19). |
Word | King James Dictionary - Definition |
ANGEL | Messenger. |
Word | American Tract Society - Definition |
CANAANITES | The descendants of Canaan. Their first habitation was in the land of Canaan, where they multiplied extremely, and by trade and war acquired great riches, and sent out colonies all over the islands and coasts of the Mediterranean. When the measure of their idolatries and abominations was completed, God delivered their country into the hands of the Israelites, who conquered it under Joshua. See the previous article. The following are the principal tribes mentioned. 1. The HIVITES dwelt in the northern part of the country, at the foot of mount Hermon, or Anti-Lebanon, according to Jos 11:3, where it is related that they, along with the united forces of northern Canaan, were defeated by Joshua. They were not, however, entirely driven out of their possessions, Jud 3:3 2Sa 24:7 1Ki 9:20. There were also Hivites in middle Palestine, Ge 34:2 Jos 19:1,7 11:19. 2. The CANAANITES, in a restricted sense, inhabited partly the plains on the coast of the Mediterranean sea, Nu 13:29 Jos 11:3. 3. The GIRGASHITES dwelt between the Canaanites and the Jebusites; as may be inferred from the order in which they are mentioned in Jos 24:11. 4. The JEBUSITES had possession of the hill country around Jerusalem, and of that city itself, of which the ancient name was Jebus, Jos 15:8,63 18:28. The Benjamites, to whom this region was allotted, did not drive out the Jebusites, Jud 1:21. David first captured the citadel of Jebus, 2Sa 5:6. 5. The AMORITES inhabited, in Abraham's time, the region south of Jerusalem, on the western side of the Dead sea, Ge 14:7. At a later period, they spread themselves out over all the mountainous country which forms the southeastern part of Canaan, and which was called from them the "mountain of the Amorites," and afterwards the "mountain of Judea," De 1:19,20 Nu 13:29 Jos 11:3. On the east side of the Jordan also they had, before the time of Moses, founded two kingdoms, that of Bashan in the north, and another, bounded at first by the Jabbok, in the south. But under Sihon they crossed the Jabbok, and took from the Ammonites and Moabites all the country between the Jabbok and the Arnon; so that this latter stream now became the southern boundary of the Amorites, Nu 21:13,14,16,26 32:33,39 De 4:46,47 31:4. This last tract the Israelites took possession of after their victory over Sihon. See AMORITES. 6. The HITTITES, or children of Heth, according to the report of the spies, Nu 1:29, dwelt among the Amorites in the mountainous district of the south, afterwards called the "mountain of Judah." In the time of Abraham they possessed Hebron; and the patriarch purchased from them the cave of Machpelah as a sepulchre, Ge 23:1-20 25:9,10. After the Israelites entered Canaan, the Hittites seem to have moved farther northward. The country around Bethel is called "the land of the Hittites," Jud 1:26. See HITTITES. 7. The PERIZZITES were found in various parts of Canaan. The name signifies inhabitants of the plains, from their original abode. According to Ge 13:7, they dwelt with the Canaanites, between Bethel and Ai; and according to Ge 34:30, in the vicinity of Shechem. See PERIZZITES. Besides these seven tribes, there were several others of the same parentage, dwelling north of Canaan. These were the Arkites, Arvadites, Hamathites, and Zemarites. There were also several other tribes of diverse origin within the bounds of Canaan, destroyed by the Israelites; such as the Anakim, the Amalekites, and the Rephaim of giants. |
Word | Easton Dictionary - Definition |
CANAANITES | the descendants of Canaan, the son of Ham. Migrating from their original home, they seem to have reached the Persian Gulf, and to have there sojourned for some time. They thence "spread to the west, across the mountain chain of Lebanon to the very edge of the Mediterranean Sea, occupying all the land which later became Palestine, also to the north-west as far as the mountain chain of Taurus. This group was very numerous, and broken up into a great many peoples, as we can judge from the list of nations (Gen. 10), the 'sons of Canaan.'" Six different tribes are mentioned in Ex. 3:8, 17; 23:23; 33:2; 34:11. In Ex. 13:5 the "Perizzites" are omitted. The "Girgashites" are mentioned in addition to the foregoing in Deut. 7:1; Josh. 3:10. The "Canaanites," as distinguished from the Amalekites, the Anakim, and the Rephaim, were "dwellers in the lowlands" (Num. 13:29), the great plains and valleys, the richest and most important parts of Palestine. Tyre and Sidon, their famous cities, were the centres of great commercial activity; and hence the name "Canaanite" came to signify a "trader" or "merchant" (Job 41:6; Prov. 31:24, lit. "Canaanites;" comp. Zeph. 1:11; Ezek. 17:4). The name "Canaanite" is also sometimes used to designate the non-Israelite inhabitants of the land in general (Gen. 12:6; Num. 21:3; Judg. 1:10). The Israelites, when they were led to the Promised Land, were commanded utterly to destroy the descendants of Canaan then possessing it (Ex. 23:23; Num. 33:52, 53; Deut. 20:16, 17). This was to be done "by little and little," lest the beasts of the field should increase (Ex. 23:29; Deut. 7:22, 23). The history of these wars of conquest is given in the Book of Joshua. The extermination of these tribes, however, was never fully carried out. Jerusalem was not taken till the time of David (2 Sam. 5:6, 7). In the days of Solomon bond-service was exacted from the fragments of the tribes still remaining in the land (1 Kings 9:20, 21). Even after the return from captivity survivors of five of the Canaanitish tribes were still found in the land. In the Tell-el-Amarna tablets Canaan is found under the forms of Kinakhna and Kinakhkhi. Under the name of Kanana the Canaanites appear on Egyptian monuments, wearing a coat of mail and helmet, and distinguished by the use of spear and javelin and the battle-axe. They were called Phoenicians by the Greeks and Poeni by the Romans. By race the Canaanites were Semitic. They were famous as merchants and seamen, as well as for their artistic skill. The chief object of their worship was the sun-god, who was addressed by the general name of Baal, "lord." Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, "lords." |
Word | American Tract Society - Definition |
HITTITES | Descendants of Heth, Ge 10:15, a Canaanite tribe dwelling near Hebron in the time of Abraham, Ge 15:20,21, and subdued in the Israelitish invasion, Ex 3:8 Jos 3:10. They were not, however, exterminated: Uriah was a Hittite, 2Sa 11:3; Solomon used their services, 1Ki 10:29 2Ki 7:6; and they were not lost as a people until after the Jews' return from captivity, Ezr 9:1. See CANAANITES. |
Word | Easton Dictionary - Definition |
HITTITES | Palestine and Syria appear to have been originally inhabited by three different tribes. (1.) The Semites, living on the east of the isthmus of Suez. They were nomadic and pastoral tribes. (2.) The Phoenicians, who were merchants and traders; and (3.) the Hittites, who were the warlike element of this confederation of tribes. They inhabited the whole region between the Euphrates and Damascus, their chief cities being Carchemish on the Euphrates, and Kadesh, now Tell Neby Mendeh, in the Orontes valley, about six miles south of the Lake of Homs. These Hittites seem to have risen to great power as a nation, as for a long time they were formidable rivals of the Egyptian and Assyrian empires. In the book of Joshua they always appear as the dominant race to the north of Galilee. Somewhere about the twenty-third century B.C. the Syrian confederation, led probably by the Hittites, arched against Lower Egypt, which they took possession of, making Zoan their capital. Their rulers were the Hyksos, or shepherd kings. They were at length finally driven out of Egypt. Rameses II. sought vengeance against the "vile Kheta," as he called them, and encountered and defeated them in the great battle of Kadesh, four centuries after Abraham. (See JOSHUA.) They are first referred to in Scripture in the history of Abraham, who bought from Ephron the Hittite the field and the cave of Machpelah (Gen. 15:20: 23:3-18). They were then settled at Kirjath-arba. From this tribe Esau took his first two wives (26:34; 36:2). They are afterwards mentioned in the usual way among the inhabitants of the Promised Land (Ex. 23:28). They were closely allied to the Amorites, and are frequently mentioned along with them as inhabiting the mountains of Palestine. When the spies entered the land they seem to have occupied with the Amorites the mountain region of Judah (Num. 13:29). They took part with the other Canaanites against the Israelites (Josh. 9:1; 11:3). After this there are few references to them in Scripture. Mention is made of "Ahimelech the Hittite" (1 Sam. 26:6), and of "Uriah the Hittite," one of David's chief officers (2 Sam. 23:39; 1 Chr. 11:41). In the days of Solomon they were a powerful confederation in the north of Syria, and were ruled by "kings." They are met with after the Exile still a distinct people (Ezra 9:1; comp. Neh. 13:23-28). The Hebrew merchants exported horses from Egypt not only for the kings of Israel, but also for the Hittites (1 Kings 10:28, 29). From the Egyptian monuments we learn that "the Hittites were a people with yellow skins and 'Mongoloid' features, whose receding foreheads, oblique eyes, and protruding upper jaws are represented as faithfully on their own monuments as they are on those of Egypt, so that we cannot accuse the Egyptian artists of caricaturing their enemies. The Amorites, on the contrary, were a tall and handsome people. They are depicted with white skins, blue eyes, and reddish hair, all the characteristics, in fact, of the white race" (Sayce's The Hittites). The original seat of the Hittite tribes was the mountain ranges of Taurus. They belonged to Asia Minor, and not to Syria. |
Word | American Tract Society - Definition |
HIVITES | See CANAANITES. |
Word | Easton Dictionary - Definition |
HIVITES | one of the original tribes scattered over Palestine, from Hermon to Gibeon in the south. The name is interpreted as "midlanders" or "villagers" (Gen. 10:17; 1 Chr. 1:15). They were probably a branch of the Hittites. At the time of Jacob's return to Canaan, Hamor the Hivite was the "prince of the land" (Gen. 24:2-28). They are next mentioned during the Conquest (Josh. 9:7; 11:19). They principally inhabited the northern confines of Western Palestine (Josh. 11:3; Judg. 3:3). A remnant of them still existed in the time of Solomon (1 Kings 9:20). |
Word | American Tract Society - Definition |
JEBUSITES | See CANAANITES. |
Word | Easton Dictionary - Definition |
JEBUSITES | the name of the original inhabitants of Jebus, mentioned frequently among the seven nations doomed to destruction (Gen. 10:16; 15:21; Ex. 3:8, 17; 13:5, etc.). At the time of the arrival of the Israelites in Palestine they were ruled by Adonizedek (Josh. 10:1, 23). They were defeated by Joshua, and their king was slain; but they were not entirely driven out of Jebus till the time of David, who made it the capital of his kingdom instead of Hebron. The site on which the temple was afterwards built belonged to Araunah, a Jebusite, from whom it was purchased by David, who refused to accept it as a free gift (2 Sam. 24:16-25; 1 Chr. 21:24, 25). |
Word | Easton Dictionary - Definition |
MINE | The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, "He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro." These words illustrate ancient mining operations. |
Word | American Tract Society - Definition |
PERIZZITES | Ge 15:20, ancient inhabitants of Palestine, who had mingled with the Canaanites, or were themselves descendants of Canaan. They appear to have dwelt in the center of Canaan, Gen 34.30; Jos 11.3; 17.15; Jud 1.4-5; but there were some of them on each side of the river Jordan, in the mountains, and in the plains. In several places of Scripture, the Canaanites and Perizzites are mentioned as the chief people of the country; as in the time of Abraham and Lot, Ge 13:7. Some remnants of this race existed in Solomon's day, and were subjected by him to a tribute of service, 1Ki 9:20. See CANAANITES. |
Word | Easton Dictionary - Definition |
PERIZZITES | villagers; dwellers in the open country, the Canaanitish nation inhabiting the fertile regions south and south-west of Carmel. "They were the graziers, farmers, and peasants of the time." They were to be driven out of the land by the descendants of Abraham (Gen. 15:20; Ex. 3:8, 17; 23:23; 33:2; 34:11). They are afterwards named among the conquered tribes (Josh. 24:11). Still lingering in the land, however, they were reduced to servitude by Solomon (1 Kings 9:20). |
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