Translation | Verse | Text |
Strong Concordance | Da 5:13 | Then [0116] was Daniel [01841] brought in [05954] before [06925] the king [04430]. And the king [04430] spake [06032] and said [0560] unto Daniel [01841], Art thou [0607] that Daniel [01841], which art of [04481] the children [01123] of the captivity [01547] of Judah [03061], whom the king [04430] my father [02] brought [0858] out of [04481] Jewry [03061]? |
Word | King James Dictionary - Definition |
ART | Are; second person singular. |
Word | American Tract Society - Definition |
CAPTIVITY | God often punished the sins of the Jews be captivities or servitudes, according to his threatenings, De 28:1-68. Their first captivity, however, from which Moses delivered them, should be considered rather as a permission of Providence, than as a punishment for sin. There were six subjugations of the twelve tribes during the period of the judges. But the most remarkable captivities, or rather expatriations of the Hebrews, were whose of Israel and Judah under the regal government. Israel was first carried away in part about B. C. 740, by Tiglath-pileser, 2Ki 15:29. The tribes east of the Jordan, with parts of Zebulun and Naphtali, Isa 9:1, were the first sufferers. Twenty years later, Shalmanezer carried away the remainder, 2Ki 17:6-24. Aside from certain prophecies, Isa 11:12,13 Jer 31:7-9,16-20 49:2 Eze 37:16 Ho 11:11 Am 9:14 Ob 1:18,19, etc., which are variously interpreter to mean a past or a future return, a physical or a spiritual restoration, there is no evidence that the ten tribes as a body ever returned to Palestine. To Judah are generally reckoned three captivities: 1. Under Jehoiakim, in his third year, B. C. 606, when Daniel and others were carried to Babylon, 2Ki 24:1,2 Da 1:1 2. In the last year of Jehoiakim, when Nebuchadnezzar carried 3,023 Jews to Babylon; or rather, under Jehoiachin, when this prince also was sent to Babylon, that is, in the seventh and eighth years of Nebuchadnezzar, B. C. 598, 2Ki 24:2,12 2Ch 36:8,10 Jer 52:34 3. Under Zedekiah, B. C. 588, when Jerusalem and the temple were destroyed, and most that was valuable among the people and their treasures was carried to Babylon, 2Ki 25:1-30 2Ch 36:1-23. The seventy years during which they were to remain in captivity, Jer 25:11 29:10, are reckoned probably from the date of the first captivity, B. C. 606. While at Babylon the Jews had judges and elders who governed them, and decided matters in dispute juridically according to their laws. The book of Daniel shows us a Jew in a high position at court, and the book of Esther celebrates their numbers and power in the Persian empire. The prophets labored, not in vain, to keep alive the flame of the true religion. At length the seventy years were fulfilled, and Cyrus, in the first year of his reign at Babylon, B. C. 536, made a proclamation throughout his empire permitting the people of God to return to their country, and rebuild the temple, Ezr 1:11. Nearly 50,000 accepted the invitation, Ezr 2:2 Ne 7:7. This company laid the foundation of the second temple, which was completed in the sixth year of Darius, B. C. 516. Fifty-eight years after, Ezra led a small company of 7,000 from Babylon to Judea. He was succeeded as governor by Nehemiah, who labored faithfully and successfully to reform the people, and many of the good fruits of his labors remained until the time of Christ. Probably none among the posterity of Jacob can now prove from which of his twelve sons they are descended. Both Judah and Israel being removed from "the lot of their inheritance" in Canaan, and dispersed among strangers, the various tribes would naturally amalgamate with each other, the envy of Judah and Ephraim would depart, and the memory of Abraham, Moses, and David would revive, Ezr 6:16,17 8:35 Eze 37:26-28. The last captivity of the Jews, A. D. 71, after they had filled up the measure of their iniquity by rejecting Christ and the gospel, was a terrible one. According to Josephus, 1,100,000 perished at the siege of Jerusalem by Titus, and nearly 100,000 captives were scattered among the provinces to perish in gladiatorial shows, doomed to toil as public slaves, or sold into private bondage. The cut represents the medal of the emperor Vespasian, A. D. 71, in memory of the capture of Jerusalem. Under the emperor Hadrian, A. D. 133, a similar crushing blow fell on the Jews who had again assembled in Judea; and at this day they are scattered all over the world, yet distinct from the people among whom they dwell, suffering under the woe which unbelief has brought upon their fathers and themselves, and awaiting the time when Christ "shall turn away ungodliness from Jacob," Ro 11:25,26. |
Word | Easton Dictionary - Definition |
CAPTIVITY | (1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities of the Medes (2 Kings 17:3, 5). Samaria was never again inhabited by the Israelites. The families thus removed were carried to distant cities, many of them not far from the Caspian Sea, and their place was supplied by colonists from Babylon and Cuthah, etc. (2 Kings 17:24). Thus terminated the kingdom of the ten tribes, after a separate duration of two hundred and fifty-five years (B.C. 975-721). Many speculations have been indulged in with reference to these ten tribes. But we believe that all, except the number that probably allied themselves with Judah and shared in their restoration under Cyrus, are finally lost. "Like the dew on the mountain, Like the foam on the river, Like the bubble on the fountain, They are gone, and for ever." (2.) Of Judah. In the third year of Jehoiachim, the eighteenth king of Judah (B.C. 605), Nebuchadnezzar having overcome the Egyptians at Carchemish, advanced to Jerusalem with a great army. After a brief siege he took that city, and carried away the vessels of the sanctuary to Babylon, and dedicated them in the Temple of Belus (2 Kings 24:1; 2 Chr. 36:6, 7; Dan. 1:1, 2). He also carried away the treasures of the king, whom he made his vassal. At this time, from which is dated the "seventy years" of captivity (Jer. 25; Dan. 9:1, 2), Daniel and his companions were carried to Babylon, there to be brought up at the court and trained in all the learning of the Chaldeans. After this, in the fifth year of Jehoiakim, a great national fast was appointed (Jer. 36:9), during which the king, to show his defiance, cut up the leaves of the book of Jeremiah's prophecies as they were read to him in his winter palace, and threw them into the fire. In the same spirit he rebelled against Nebuchadnezzar (2 Kings 24:1), who again a second time (B.C. 598) marched against Jerusalem, and put Jehoiachim to death, placing his son Jehoiachin on the throne in his stead. But Jehoiachin's counsellors displeasing Nebuchadnezzar, he again a third time turned his army against Jerusalem, and carried away to Babylon a second detachment of Jews as captives, to the number of 10,000 (2 Kings 24:13; Jer. 24:1; 2 Chr. 36:10), among whom were the king, with his mother and all his princes and officers, also Ezekiel, who with many of his companions were settled on the banks of the river Chebar (q.v.). He also carried away all the remaining treasures of the temple and the palace, and the golden vessels of the sanctuary. Mattaniah, the uncle of Jehoiachin, was now made king over what remained of the kingdom of Judah, under the name of Zedekiah (2 Kings 24:17; 2 Chr. 36:10). After a troubled reign of eleven years his kingdom came to an end (2 Chr. 36:11). Nebuchadnezzar, with a powerful army, besieged Jerusalem, and Zedekiah became a prisoner in Babylon. His eyes were put out, and he was kept in close confinement till his death (2 Kings 25:7). The city was spoiled of all that was of value, and then given up to the flames. The temple and palaces were consumed, and the walls of the city were levelled with the ground (B.C. 586), and all that remained of the people, except a number of the poorest class who were left to till the ground and dress the vineyards, were carried away captives to Babylon. This was the third and last deportation of Jewish captives. The land was now utterly desolate, and was abondoned to anarchy. In the first year of his reign as king of Babylon (B.C. 536), Cyrus issued a decree liberating the Jewish captives, and permitting them to return to Jerusalem and rebuild the city and the temple (2 Chr. 36:22, 23; Ezra 1; 2). The number of the people forming the first caravan, under Zerubbabel, amounted in all to 42,360 (Ezra 2:64, 65), besides 7,337 men-servants and maid-servants. A considerable number, 12,000 probably, from the ten tribes who had been carried away into Assyria no doubt combined with this band of liberated captives. At a later period other bands of the Jews returned (1) under Ezra (7:7) (B.C. 458), and (2) Nehemiah (7:66) (B.C. 445). But the great mass of the people remained still in the land to which they had been carried, and became a portion of the Jews of the "dispersion" (John 7:35; 1 Pet. 1:1). The whole number of the exiles that chose to remain was probably about six times the number of those who returned. |
Word | American Tract Society - Definition |
CHILDREN | A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15. A newborn child was washed, rubbed with salt, and wrapped in swaddling clothes, Eze 16:4 Lu 2:7-11. On the eighth day he was circumcised and named. At his weaning a feast was often made, Ge 21:34. The nurse of a female child often attended her through life, Ge 24:59 35:8. Children were to be instructed with great diligence and care, De 6:20-23. They were required to honor and obey their parents, and were subject to the father's control in all things, Ge 22:21 Nu 30:5; they were even liable to be sold into temporary bondage for his debts, Le 25:39-41 2Ki 4:1 Mt 18:25. The first-born son received, besides other privileges, (see BIRTHRIGHT,) two portions of his father's estate; the other sons, one portion each. The sons of concubines received presents, and sometimes an equal portion with the others, Ge 21:8-21 25:1-6 49:1-27 Jud 11:1-7. The daughters received no portion, except in cases provided for in Nu 27:1-11. The term child or children, by a Hebrew idiom, is used to express a great variety of relations: the good are called children of God, of light, of the kingdom, etc.; the bad are named children of the devil, of wrath, of disobedience, etc. A strong man is called a son of strength; an impious man, a son of Belial; an arrow, the son of a bow, and a branch the son of a tree. The posterity of a man is his "sons," for many generations. |
Word | American Tract Society - Definition |
DANIEL | 1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar's court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king's table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years' education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned and priestly class. He seems to have been absent, perhaps on some foreign embassy, when his three companions were cast into the fiery furnace. At a later period he interpreted another dream of Nebuchadnezzar, and afterwards the celebrated vision of Belshazzar-one of whose last works was to promote Daniel to an office much higher than he had previously held during his reign, Da 5:29 8:27. After the capture of Babylon by the Medes and Persians, under Cyaxares and Cyrus, Daniel was continued in all his high employments, and enjoyed the favor of these princes until his death, except at one short interval, when the envy of the other officers prevailed on the king of the other officers prevailed on the king to cast him into the lion's den, an act which recoiled on his foes to their own destruction. During this period he earnestly labored, by fasting and prayer as well as by counsel, to secure the return of the Jews to their own land, the promised time having come, Da 9:1-27. He lived to see the decree issued, and many of his people restored; but it is not known that he ever revisited Jerusalem. In the third year of Cyrus, he had a series of visions disclosing the state of the Jews till the coming of the promised Redeemer; and at last we see him calmly awaiting the peaceful close of a well-spent life, and the gracious resurrection of the just. Daniel was one of the most spotless characters upon record. His youth and his age were alike devoted to God. He maintained his integrity in the most difficult circumstances, and amid the fascinations of an eastern court he was pure and upright. He confessed the name of God before idolatrous princes; and would have been a martyr, but for the miracle which rescued him from death. His history deserves the careful and prayerful study of the young, and the lessons that it inculcates are weighty and rich in instruction. 2. The second son of David, also called Chileab, 1Ch 3:1 2Sa 3:3. 3. A descendant of Ithamar, the fourth son of Aaron. He was one of the chiefs who accompanied Ezra from Babylon to Judea, and afterwards took a prominent part in the reformation of the people, Ezr 8:2. |
Word | Easton Dictionary - Definition |
DANIEL | God is my judge, or judge of God. (1.) David's second son, "born unto him in Hebron, of Abigail the Carmelitess" (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3). (2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of Jehoiakim (B.C. 606), Daniel and other three noble youths were carried off to Babylon, along with part of the vessels of the temple. There he was obliged to enter into the service of the king of Babylon, and in accordance with the custom of the age received the Chaldean name of Belteshazzar, i.e., "prince of Bel," or "Bel protect the king!" His residence in Babylon was very probably in the palace of Nebuchadnezzar, now identified with a mass of shapeless mounds called the Kasr, on the right bank of the river. His training in the schools of the wise men in Babylon (Dan. 1:4) was to fit him for service to the empire. He was distinguished during this period for his piety and his stict observance of the Mosaic law (1:8-16), and gained the confidence and esteem of those who were over him. His habit of attention gained during his education in Jerusalem enabled him soon to master the wisdom and learning of the Chaldeans, and even to excel his compeers. At the close of his three years of discipline and training in the royal schools, Daniel was distinguished for his proficiency in the "wisdom" of his day, and was brought out into public life. He soon became known for his skill in the interpretation of dreams (1:17; 2:14), and rose to the rank of governor of the province of Babylon, and became "chief of the governors" (Chald. Rab-signin) over all the wise men of Babylon. He made known and also interpreted Nebuchadnezzar's dream; and many years afterwards, when he was now an old man, amid the alarm and consternation of the terrible night of Belshazzar's impious feast, he was called in at the instance of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret the mysterious handwriting on the wall. He was rewarded with a purple robe and elevation to the rank of "third ruler." The place of "second ruler" was held by Belshazzar as associated with his father, Nabonidus, on the throne (5:16). Daniel interpreted the handwriting, and "in that night was Belshazzar the king of the Chaldeans slain." After the taking of Babylon, Cyrus, who was now master of all Asia from India to the Dardanelles, placed Darius (q.v.), a Median prince, on the throne, during the two years of whose reign Daniel held the office of first of the "three presidents" of the empire, and was thus practically at the head of affairs, no doubt interesting himself in the prospects of the captive Jews (Dan. 9), whom he had at last the happiness of seeing restored to their own land, although he did not return with them, but remained still in Babylon. His fidelity to God exposed him to persecution, and he was cast into a den of lions, but was miraculously delivered; after which Darius issued a decree enjoining reverence for "the God of Daniel" (6:26). He "prospered in the reign of Darius, and in the reign of Cyrus the Persian," whom he probably greatly influenced in the matter of the decree which put an end to the Captivity (B.C. 536). He had a series of prophetic visions vouch-safed to him which opened up the prospect of a glorious future for the people of God, and must have imparted peace and gladness to his spirit in his old age as he waited on at his post till the "end of the days." The time and circumstances of his death are not recorded. He probably died at Susa, about eighty-five years of age. Ezekiel, with whom he was contemporary, mentions him as a pattern of righteousness (14:14, 20) and wisdom (28:3). (See NEBUCHADNEZZAR.) |
Word | American Tract Society - Definition |
FATHER | Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17. In patriarchal times, a father was master and judge in his own household, and exercised and authority almost unlimited over his family. Filial disobedience or disrespect was a high offence. Under the law, certain acts of children were capital crimes, Ex 21:15,17 Le 20:9; and the father was required to bring his son to the public tribunal, De 21:18-21. See MOTHER. |
Word | Easton Dictionary - Definition |
FATHER | a name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28). Applied to God (Ex. 4:22; Deut. 32:6; 2 Sam. 7:14; Ps. 89:27, 28, etc.). (1.) As denoting his covenant relation to the Jews (Jer. 31:9; Isa. 63:16; 64:8; John 8:41, etc.). (2.) Believers are called God's "sons" (John 1:12; Rom. 8:16; Matt. 6:4, 8, 15, 18; 10:20, 29). They also call him "Father" (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:4) |
Word | American Tract Society - Definition |
JUDAH | The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob's children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the Jewish worship; and from Judah sprung David and his royal race, from which descended the Savior of the world. After the return from the captivity, this tribe in some sort united in itself the whole Hebrew nation, who from that time were known only as Judaei, Jews, descendants of Judah. Judah-when named in contradistinction to Israel, Ephraim, the kingdom of the ten tribes, or Samaria-denotes the kingdom of Judah, and of David's descendants. See HEBREWS and KINGS. One of the principal distinctions of this tribe is, that it preserved the true religion, and the public exercise of the priesthood, with the legal ceremonies in the temple at Jerusalem; while the ten tribes gave themselves up to idolatry and the worship of the golden calves. |
Word | Easton Dictionary - Definition |
JUDAH | praise, the fourth son of Jacob by Leah. The name originated in Leah's words of praise to the Lord on account of his birth: "Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah" (Gen. 29:35). It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and "prevailed above his brethren" (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2). Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father's house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father's blessing (Gen. 49:8-12). |
Word | Easton Dictionary - Definition |
KING | is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22). This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are also called "kings" (Dan. 7:22, 27; Matt. 19:28; Rev. 1:6, etc.). Death is called the "king of terrors" (Job 18:14). Jehovah was the sole King of the Jewish nation (1 Sam. 8:7; Isa. 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (1 Sam. 8:5). The prophet Samuel remonstrated with them, but the people cried out, "Nay, but we will have a king over us." The misconduct of Samuel's sons was the immediate cause of this demand. The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (1 Sam. 10:1). The limits of the king's power were prescribed (1 Sam. 10:25). The officers of his court were, (1) the recorder or remembrancer (2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam. 8:17; 20:25); (3) the officer over the house, the chief steward (Isa. 22:15); (4) the "king's friend," a confidential companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14); (6) captain of the bodyguard (2 Sam. 20:23); (7) officers over the king's treasures, etc. (1 Chr. 27:25-31); (8) commander-in-chief of the army (1 Chr. 27:34); (9) the royal counsellor (1 Chr. 27:32; 2 Sam. 16:20-23). (For catalogue of kings of Israel and Judah see chronological table in Appendix.) |
Copy and paste this small bit of HTML to link your web page to this site: |
<a href="http://www.justverses.com/jv/app/showDefinitionsForVerse.vm?T=4&B=27&C=5&V=13&LCL=en">Change this value</a> |