Translation | Verse | Text |
Strong Concordance | Isa 58:5 | Is it such a fast [06685] that I have chosen [0977]? a day [03117] for a man [0120] to afflict [06031] his soul [05315]? is it to bow down [03721] his head [07218] as a bulrush [0100], and to spread [03331] sackcloth [08242] and ashes [0665] under him? wilt thou call [07121] this [02088] a fast [06685], and an acceptable [07522] day [03117] to the LORD [03068]? |
Word | American Tract Society - Definition |
ASHES | To repent in sackcloth and ashes, or to lie down among ashes, was an external sign of self-affliction for sin, or of grief under misfortune. We find it adopted by Job, Job 2:8; by many Jews when in great fear, Es 4:3; and by the king of Nineveh, Jon 3:6. The ashes of a red heifer were used in ceremonial purification, Nu 19:1-22. |
Word | Easton Dictionary - Definition |
ASHES | The ashes of a red heifer burned entire (Num. 19:5) when sprinkled on the unclean made them ceremonially clean (Heb. 9:13). To cover the head with ashes was a token of self-abhorrence and humiliation (2 Sam. 13:19; Esther 4:3; Jer. 6:26, etc.). To feed on ashes (Isa. 44:20), means to seek that which will prove to be vain and unsatisfactory, and hence it denotes the unsatisfactory nature of idol-worship. (Comp. Hos. 12:1). |
Word | American Tract Society - Definition |
BOW | A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In 2Sa 1:18, we read. "Also he bade them teach the children of Judah the use of the bow." Here the words, "the use of," are not in the Hebrew. The use of the bow in war had long been common among the Jews, Ge 48:22; and to "teach them the bow," is by some supposed to mean, teach them by some supposed to mean, teach them the song of THE BOW, the lamentation over Saul and Jonathan, which follows; so called from the mention of the weapon in Ge 48:22, as the first four books in the Bible take their title in Hebrew from the first word in each. See ARROW. |
Word | Easton Dictionary - Definition |
BOW | The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly "copper") are mentioned (2 Sam. 22:35; Ps. 18:34). The arrows were carried in a quiver (Gen. 27:3; Isa. 22:6; 49:2; Ps. 127:5). They were apparently sometimes shot with some burning material attached to them (Ps. 120:4). The bow is a symbol of victory (Ps. 7:12). It denotes also falsehood, deceit (Ps. 64:3, 4; Hos. 7:16; Jer. 9:3). "The use of the bow" in 2 Sam. 1:18 (A.V.) ought to be "the song of the bow," as in the Revised Version. |
Word | American Tract Society - Definition |
BULRUSH | Or papyrus, a reed growing on the banks of the Nile, in marshy ground, Job 8:11, to the height of twelve or fifteen feet, Isa 35:7. The stalks are pliable, and capable of being interwoven very closely, as is evident from their being used in the construction of arks, Ex 2:3,5; and also vessels of larger dimensions, Isa 18:2. Boats of this material were very common in Egypt. Being exceedingly light and small, they sailed with great velocity, and might easily be borne on the shoulders around rapids and falls. The inner bark of this plant, platted and cemented together, furnished a writing material; and the pith was sometimes used for food. See BOOK. |
Word | Easton Dictionary - Definition |
BULRUSH | (1.) In Isa. 58:5 the rendering of a word which denotes "belonging to a marsh," from the nature of the soil in which it grows (Isa. 18:2). It was sometimes platted into ropes (Job. 41:2; A.V., "hook," R.V., "rope," lit. "cord of rushes"). (2.) In Ex. 2:3, Isa. 18:2 (R.V., "papyrus") this word is the translation of the Hebrew gome, which designates the plant as absorbing moisture. In Isa. 35:7 and Job 8:11 it is rendered "rush." This was the Egyptian papyrus (papyrus Nilotica). It was anciently very abundant in Egypt. The Egyptians made garments and shoes and various utensils of it. It was used for the construction of the ark of Moses (Ex. 2:3, 5). The root portions of the stem were used for food. The inside bark was cut into strips, which were sewed together and dried in the sun, forming the papyrus used for writing. It is no longer found in Egypt, but grows luxuriantly in Palestine, in the marshes of the Huleh, and in the swamps at the north end of the Lake of Gennesaret. (See CANE.) |
Word | Easton Dictionary - Definition |
CALL | (1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to "call upon the name of the Lord" (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2). (2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4). In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Matt. 28:19; Mark 16:15; Rom. 9:24, 25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (John 3:14-19; Matt. 22:14). An effectual call is something more than the outward message of the Word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (John 16:14; Acts 26: 18; John 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (John 6:45; Acts 16:14; Eph. 1:17). |
Word | Easton Dictionary - Definition |
CHOSEN | spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the "chosen" of God (Isa. 42:1); and the apostles are "chosen" for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that "many are called, but few are chosen" (Matt. 20:16). (See ELECTION.) |
Word | American Tract Society - Definition |
DAY | The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun's continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE. The word day is also often put for an indeterminate period, for the time of Christ's coming in the flesh, and of his second coming to judgment, Isa 2:12 Eze 13:5 Joh 11:24 1Th 5:2. The prophetic "day" usually is to be understood as one year, and the prophetic "year" or "time" as 360 days, Eze 4:6. Compare the three and half years of Da 7:25, with the forty-two months and twelve hundred and sixty days of Re 11:2,3. |
Word | Easton Dictionary - Definition |
DAY | The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). "The heat of the day" (1 Sam. 11:11; Neh. 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex. 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mark 13:35). (See WATCHES.) The division of the day by hours is first mentioned in Dan. 3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (John 11:9). The word "day" sometimes signifies an indefinite time (Gen. 2:4; Isa. 22:5; Heb. 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa. 2:12, Acts 17:31, and 2 Tim. 1:18, the great day of final judgment. |
Word | Easton Dictionary - Definition |
FAST | The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called "the fast" (Acts 27:9). The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts. (1.) The fast of the fourth month, kept on the seventeenth day of Tammuz, the anniversary of the capture of Jerusalem by the Chaldeans; to commemorate also the incident recorded Ex. 32:19. (Comp. Jer. 52:6, 7.) (2.) The fast of the fifth month, kept on the ninth of Ab (comp. Num. 14:27), to commemorate the burning of the city and temple (Jer. 52:12, 13). (3.) The fast of the seventh month, kept on the third of Tisri (comp. 2 Kings 25), the anniversary of the murder of Gedaliah (Jer. 41:1, 2). (4.) The fast of the tenth month (comp. Jer. 52:4; Ezek. 33:21; 2 Kings 25:1), to commemorate the beginning of the siege of the holy city by Nebuchadnezzar. There was in addition to these the fast appointed by Esther (4:16). Public national fasts on account of sin or to supplicate divine favour were sometimes held. (1.) 1 Sam. 7:6; (2.) 2 Chr. 20:3; (3.) Jer. 36:6-10; (4.) Neh. 9:1. There were also local fasts. (1.) Judg. 20:26; (2.) 2 Sam.1:12; (3.) 1 Sam. 31:13; (4.) 1 Kings 21:9-12; (5.) Ezra 8:21-23: (6.) Jonah 3:5-9. There are many instances of private occasional fasting (1 Sam. 1:7: 20:34; 2 Sam. 3:35; 12:16; 1 Kings 21:27; Ezra 10:6; Neh. 1:4; Dan. 10:2,3). Moses fasted forty days (Ex. 24:18; 34:28), and so also did Elijah (1 Kings 19:8). Our Lord fasted forty days in the wilderness (Matt. 4:2). In the lapse of time the practice of fasting was lamentably abused (Isa. 58:4; Jer. 14:12; Zech. 7:5). Our Lord rebuked the Pharisees for their hypocritical pretences in fasting (Matt. 6:16). He himself appointed no fast. The early Christians, however, observed the ordinary fasts according to the law of their fathers (Acts 13:3; 14:23; 2 Cor. 6:5). |
Word | King James Dictionary - Definition |
FAST | Abstaining from food. |
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 | Easton Dictionary - Definition |
MAN | (1.) Heb. 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25). Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See FALL.) |
Word | Easton Dictionary - Definition |
SACKCLOTH | cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8). |
Word | American Tract Society - Definition |
SOUL | The ancients supposed the soul, or rather the animating principle of life, to reside in the breath, that it departed from the body with the breath. Hence the Hebrew and Greek words which, when they refer to man, in our Bibles are translated "soul," are usually rendered "life" or "breath" when they refer to animals, Ge 2:7 7:15 Nu 16:22 Job 12:10 34:14,15 Ps 104:29 Ec 12:7 Ac 17:25. But together with this principle of life, which is common to men and brutes, and which in brutes perishes with the body, there is in man a spiritual, reasonable, and immortal soul, the seat of our thoughts, affections, and reasonings, which distinguishes us from the brute creation, and in which chiefly consists our resemblance to God, Ge 1:26. This must be spiritual, because it thinks; it must be immortal, because it is spiritual. Scripture ascribes to man alone understanding, conscience, the knowledge of God, wisdom, immortality, and the hope of future everlasting happiness. It threatens men only with punishment in another life, and with the pains of hell. In some places the Bible seems to distinguish soul from spirit, 1Th 5:23 Heb 4:12: the organ of our sensations, appetites, and passions, allied to the body, form the nobler portion of our nature which most allies man to God. Yet we are to conceive of them as one indivisible and spiritual being, called also the mind and the heart, spoken of variously as living, feeling, understanding, reasoning, willing, etc. Its usual designation is the soul. The immortality of the soul is a fundamental doctrine of revealed religion. The ancient patriarchs lived and died persuaded of this truth; and it was in the hope of another life that they received the promises. Compare Ge 50:22 Nu 23:10 1Sa 28:13-15 2Sa 12:23 Job 19:25,26 Ec 12:7 Heb 11:13-16. In the gospel "life and immortality," and the worth of immortal souls, are fully brought to light, Mt 16:26 1Co 15:45-57 2Ti 1:10. To save the souls of men, Christ freely devoted himself to death; and how does it become us to labor and toil and strive, in our respective spheres, to promote the great work for which He bled and died! |
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