Translation | Verse | Text |
Strong Concordance | Isa 34:5 | For my sword [02719] shall be bathed [07301] in heaven [08064]: behold, it shall come down [03381] upon Idumea [0123], and upon the people [05971] of my curse [02764], to judgment [04941]. |
Word | Easton Dictionary - Definition |
CURSE | denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions. No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16). The words "curse God and die" (R.V., "renounce God and die"), used by Job's wife (Job 2:9), have been variously interpreted. Perhaps they simply mean that as nothing but death was expected, God would by this cursing at once interpose and destroy Job, and so put an end to his sufferings. |
Word | American Tract Society - Definition |
HEAVEN | In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of God that it is possible for creatures to see. Thither Christ ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Eph 4:10 Heb 8:1 9:24-28. In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The Scriptures inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found there-no curse nor sorrow nor sighing, no tear, no death: the former things are passed away. They describe it figuratively, crowding together all the images which nature or art can supply to illustrate its happiness. It is a kingdom, an inheritance: there are rivers of pleasure, trees of life, glorious light, rapturous songs, robes, crowns, feasting, mirth, treasures, triumphs. They also give us positive representations: the righteous dwell in the presence of God; they appear with Christ in glory. Heaven is life, everlasting life: glory, an eternal weight of glory: salvation, repose, peace, fullness of joy, the joy of the Lord. There are different degrees in that glory, and never-ceasing advancement. It will be a social state, and its happiness, in some measure, will arise from mutual communion and converse, and the expressions and exercises mutual benevolence. It will include the perfect purity of every saint; delightful fellowship with those we have here loved in the Lord, Mt 8:11 17:3,4 1Th 2:19 4:13-18; the presence of Christ, and the consciousness that all is perfect and everlasting. We are taught that the body will share this bliss as well as the soul: the consummation of our bliss is subsequent to the resurrection of the body; for it is redeemed as well as the soul, and shall, at the resurrection of the just, be fashioned like unto Christ's glorious body. By descending from heaven, and reascending thither, he proves to the doubting soul the reality of heaven; he opens it door for the guilty by his atoning sacrifice; and all who are admitted to it by his blood shall be made meet for it by his grace, and find their happiness for ever in his love. See KINGDOM OF HEAVEN. |
Word | Easton Dictionary - Definition |
HEAVEN | (1.) Definitions. The phrase "heaven and earth" is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc. (b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29). (c) "The heaven of heavens," or "the third heaven" (Deut. 10:14; 1 Kings 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2). (2.) Meaning of words in the original, (a) The usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Gen. 1:1; 2:1). (b) The Hebrew word marom is also used (Ps. 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb. galgal, literally a "wheel," is rendered "heaven" in Ps. 77:18 (R.V., "whirlwind"). (d) Heb. shahak, rendered "sky" (Deut. 33:26; Job 37:18; Ps. 18:11), plural "clouds" (Job 35:5; 36:28; Ps. 68:34, marg. "heavens"), means probably the firmament. (e) Heb. rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Gen. 1:6; Deut. 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa. 14:13, 14; "doors of heaven" (Ps. 78:23); heaven "shut" (1 Kings 8:35); "opened" (Ezek. 1:1). (See 1 Chr. 21:16.) (4.) Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (John 14:2). (b) It is called "paradise" (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). (c) "The heavenly Jerusalem" (Gal. 4: 26; Heb. 12:22; Rev. 3:12). (d) The "kingdom of heaven" (Matt. 25:1; James 2:5). (e) The "eternal kingdom" (2 Pet. 1:11). (f) The "eternal inheritance" (1 Pet. 1:4; Heb. 9:15). (g) The "better country" (Heb. 11:14, 16). (h) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Luke 16:22; Matt. 8:11); to "reign with Christ" (2 Tim. 2:12); and to enjoy "rest" (Heb. 4:10, 11). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2 Cor. 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2 Cor. 5:1, 2) and from the society of the wicked (2 Tim. 4:18), bliss without termination, the "fulness of joy" for ever (Luke 20:36; 2 Cor. 4:16, 18; 1 Pet. 1:4; 5:10; 1 John 3:2). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (John 14:2). |
Word | American Tract Society - Definition |
IDUMEA | The name given by the Greeks to the land of Edom, or mount Seir, which extended originally from the Dead sea to the Elanitic gulf of the Red sea, including a territory about on hundred miles long, and fifteen or twenty wide. Afterwards is extended more into the south of Judah, towards Hebron. A large part of it was occupied by the long chain of mountains lying between the great sandy valley El-Ghor and El-Arabah on the west, (see JORDAN,) and the Arabian Desert on the east. The northern part of this chain is now called Djebal, the ancient Gebal, which see; the remainder of the chain takes the name Jebel Shera. The whole chain is intersected with valleys and ravines, running down from the elevated desert on the east to the Arabah on the west. It contains traces of many towns and villages, long since destroyed, and many springs, and fertile valleys with tokens of its former productiveness, Ge 27:39. But at this day, desolation reigns. The capital of East Idumaea was Bozra; but the chief capital of Edom was Petra, or Sela, that is, the rock, because it was excavated in part from a mountain. It is now called Wady Mousa, the valley of Moses. See SELA. The original inhabitants of this country were called Horites, and were dispossessed by the Idumaeans of history, Ge 14:6 36:21 De 12:2. The true Idumaeans, or Edomites, were, as their name implies, descendants of Edom, or Esau, elder brother of Jacob, Ge 36:6-9. They were governed by dukes or princes, Ge 36:15, and afterwards by their own kings, Ge 36:31. Compare Ex 15:15 Nu 20:14. On the approach of the Israelites from Egypt to the western border of Edom, they were refused a peaceful passage through that country to Moab. See EXODUS. They were divinely charged, however, to preserve friendly relations with their "brother" Esau, Nu 20:14-21 De 2:4-7 23:7. Yet, hostilities seemed inevitable. Saul was involved in war with them, 1Sa 14:47; but they continued independent till the time of David, who subdued them, in completion of Isaac's prophecy, that Jacob should rule Esau, Ge 27:29 2Sa 8:14 1Ki 11:15 1Ch 18:11-13. The Idumaeans bore their subjection with great impatience, and at the end of Solomon's reign, Hadad, an Edomite prince who had been carried into Egypt during his childhood, returned into his own country, where he pronounced himself to be acknowledged king, 1Ki 11:14-22. It is probable, however, that he reigned only in East Edom, 1Ki 22:47 2Ch 20:36; for Edom south of Judea continued subject to the kings of Judah till the reign of Jehoram, against who it rebelled, 2Ch 21:8, in fulfillment of the second part of Isaac's prophecy, Ge 27:40. Amaziah king of Judah also discomfited the Edomites, killed 1,000 men, and cast 10,000 more from a precipice, 2Ki 14:7 2Ch 25:11,12. But these conquests were not permanent. When Nebuchadnezzar besieged Jerusalem, the Idumaeans joined him, and encouraged him to raze the very foundation of the city; but their cruelty did not long continue unpunished. Many predictions of the prophets foreshadowed Edom's real doom, Ob 1:1-21 Jer 49:7 Eze 25:17 Mal 1:3,4. Five years after the taking of Jerusalem, Nebuchadnezzar humbled all the states around Judea, particularly Idumaea, though he did not carry them captive; and subsequently John Hyrcanus drove them from Southern Judea, into which they had penetrated, entirely conquered them, and obliged them to receive circumcision and law. They continued subject to the later kings of Judea till the destruction of Jerusalem by the Romans. Josephus informs us that 20,000 of them were summoned to aid in the defense of that city, but gave themselves up to rapine and murder. Ultimately, the Idumaeans were supplanted and absorbed by the Nabathean, descendants of Nabaioth, a son of Ishmael. In the time of their prosperity, the Edomites were numerous and powerful, devoted to commerce by land and by sea, and also to agriculture and the raising of cattle, Nu 20:17. But neither their strong rock-fortresses, Jer 49:16, nor their gods, 2Ch 25:20 could save that rich and salubrious country from becoming a desert, and a striking monument to the truth of prophecy. |
Word | American Tract Society - Definition |
JUDGMENT | Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE. For the expression, "judgment-hall," see PRETORIUM. THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained, will fill the universe with approving wonder; but the revelation of his yet more amazing goodness will crown him with unutterable glory. The Redeemer especially will then receive his reward, and be glorified in his saints, who shall be raised from the dead in his likeness. He will divide all mankind into tow classes: all the righteous will be in one, and all the wicked in the other; all that love God in the one, and all that hate him in the other; all that penitently believed in Christ while they lived in the one, and all that died impenitent and unbelieving in the other. And this judgement and separation will be eternal: the former will rise in holiness and joy, and the latter sink in sin and woe forever, Ec 11:9 Da 12:2 Mt 10:15 12:36 25:31-46 26:64 Joh 5:22 Ac 17:31 Ro 14:10-12 2Th 1:7-10 2Pe 2:9 3:7 1Jo 4:17 Re 20:12-15. |
Word | Easton Dictionary - Definition |
SWORD | of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5). It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a sword (Heb. 4:12; Eph. 6:17; Rev. 1:16). Gideon's watchword was, "The sword of the Lord" (Judg. 7:20). |
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