Translation | Verse | Text |
Strong Concordance | Jos 10:6 | And the men [0582] of Gibeon [01391] sent [07971] unto Joshua [03091] to the camp [04264] to Gilgal [01537], saying [0559], Slack [07503] not thy hand [03027] from thy servants [05650]; come up [05927] to us quickly [04120], and save [03467] us, and help [05826] us: for all the kings [04428] of the Amorites [0567] that dwell [03427] in the mountains [02022] are gathered together [06908] against us. |
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 | Easton Dictionary - Definition |
CAMP | During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28. The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.). |
Word | Easton Dictionary - Definition |
DWELL | Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks. God "dwells in light" (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph. 3:17-19). The Holy Spirit dwells in believers (1 Cor. 3:16; 2 Tim. 1:14). We are exhorted to "let the word of God dwell in us richly" (Col. 3:16; Ps. 119:11). Dwell deep occurs only in Jer. 49:8, and refers to the custom of seeking refuge from impending danger, in retiring to the recesses of rocks and caverns, or to remote places in the desert. |
Word | American Tract Society - Definition |
GIBEON | A considerable city of the Hivites, afterwards a Levitical city in the tribe of Benjamin, Jos 18:25 21:17. It lay near Geba and Gibeah, and is sometimes wrongly taken for Geba. Its Canaanite inhabitants secured a treaty with Joshua and the elders of Israel by strategem, and were made hewers of wood for the sanctuary. Five neighboring kings unitedly fell upon them; but were defeated by the Jews in a great battle, during which "the sun stood still upon Gibeon," Jos 9:10. Here the tabernacle was set up for many years, 1Ch 16:39 21:29 2Ch 1:3,4; and here god communed by night with young king Solomon, 1Ki 3:4-15. It is also memorable for two scenes in the life of Joab, 2Sa 2:12-32 20:8-12 Jer 41:12. It stood on an eminence, six miles north of Jerusalem. |
Word | Easton Dictionary - Definition |
GIBEON | hill-city, "one of the royal cities, greater than Ai, and all the men thereof were mighty" (Josh. 10:2). Its inhabitants were Hivites (11:19). It lay within the territory of Benjamin, and became a priest-city (18:25; 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem. A deputation of the Gibeonites, with their allies from three other cities (Josh. 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan (Ex. 23:32; 34:12; Num. 33:55; Deut. 7:2). The deception practised on Joshua was detected three days later; but the oath rashly sworn "by Jehovah God of Israel" was kept, and the lives of the Gibeonites were spared. They were, however, made "bondmen" to the sanctuary (Josh. 9:23). The most remarkable incident connected with this city was the victory Joshua gained over the kings of Palestine (Josh. 10:16-27). The battle here fought has been regarded as "one of the most important in the history of the world." The kings of southern Canaan entered into a confederacy against Gibeon (because it had entered into a league with Joshua) under the leadership of Adoni-zedec, king of Jerusalem, and marched upon Gibeon with the view of taking possession of it. The Gibeonites entreated Joshua to come to their aid with the utmost speed. His army came suddenly upon that of the Amorite kings as it lay encamped before the city. It was completely routed, and only broken remnants of their great host found refuge in the fenced cities. The five confederate kings who led the army were taken prisoners, and put to death at Makkedah (q.v.). This eventful battle of Beth-horon sealed the fate of all the cities of Southern Palestine. Among the Amarna tablets is a letter from Adoni-zedec (q.v.) to the king of Egypt, written probably at Makkedah after the defeat, showing that the kings contemplated flight into Egypt. This place is again brought into notice as the scene of a battle between the army of Ish-bosheth under Abner and that of David led by Joab. At the suggestion of Abner, to spare the effusion of blood twelve men on either side were chosen to decide the battle. The issue was unexpected; for each of the men slew his fellow, and thus they all perished. The two armies then engaged in battle, in which Abner and his host were routed and put to flight (2 Sam. 2:12-17). This battle led to a virtual truce between Judah and Israel, Judah, under David, increasing in power; and Israel, under Ish-bosheth, continually losing ground. Soon after the death of Absalom and David's restoration to his throne his kingdom was visited by a grievous famine, which was found to be a punishment for Saul's violation (2 Sam. 21:2, 5) of the covenant with the Gibeonites (Josh. 9:3-27). The Gibeonites demanded blood for the wrong that had been done to them, and accordingly David gave up to them the two sons of Rizpah (q.v.) and the five sons of Michal, and these the Gibeonites took and hanged or crucified "in the hill before the Lord" (2 Sam. 21:9); and there the bodies hung for six months (21:10), and all the while Rizpah watched over the blackening corpses and "suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night." David afterwards removed the bones of Saul and Jonathan at Jabeshgilead (21:12, 13). Here, "at the great stone," Amasa was put to death by Joab (2 Sam. 20:5-10). To the altar of burnt-offering which was at Gibeon, Joab (1 Kings 2:28-34), who had taken the side of Adonijah, fled for sanctuary in the beginning of Solomon's reign, and was there also slain by the hand of Benaiah. Soon after he came to the throne, Solomon paid a visit of state to Gibeon, there to offer sacrifices (1 Kings 3:4; 2 Chr. 1:3). On this occasion the Lord appeared to him in a memorable dream, recorded in 1 Kings 3:5-15; 2 Chr. 1:7-12. When the temple was built "all the men of Israel assembled themselves" to king Solomon, and brought up from Gibeon the tabernacle and "all the holy vessels that were in the tabernacle" to Jerusalem, where they remained till they were carried away by Nebuchadnezzar (2 Kings 24:13). |
Word | American Tract Society - Definition |
GILGAL | A rolling, 1. A celebrated place between the Jordan and Jericho, where the Israelites first encamped, after the passage of that river; where also they were circumcised, and kept their first Passover in Canaan, Jos 4:19 5:9,10. It continued to be the headquarters of the Israelites for several years, while Joshua was occupied in subduing the land, Jos 9:6 10:6,15,43. A considerable city was afterwards built there, Jos 15:7, which became famous for many events. Here the tabernacle rested, until its removal to Shiloh; here also, according to the prevalent opinion, Samuel offered sacrifices, and held his court as a judge of Israel; and here Saul was crowned, 1Sa 7:16 10:8 11:15 1Sa 13:7-9 15:33. A school of the prophets was established, 2Ki 4:38; and yet it afterwards appears to have become a seat of idolatry, Ho 4:15 9:15 12:11 Am 4:4 5:5. At this day, no traces of it are found. According to Josephus, it lay within two miles of Jericho. 2. Another Gilgol lay near Antipatris, Jos 12:23 Ne 12:29. And perhaps a third in the mountains of Ephraim, north of Bethel, De 11:30 2Ki 2:1-6. There are not wanting those who would make the Gilgal near Antipatris the seat of Samuel's judgeship, and of one of the schools of the prophets. |
Word | Easton Dictionary - Definition |
GILGAL | rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp (Josh. 9:6; 10:6). It was "beside the oaks of Moreh," near which Abraham erected his first altar (Gen. 12:6, 7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Sam. 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Sam. 10:8; 13:7-9). To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul (11:14). At a later period it became the scene of idolatrous worship (Hos. 4:15; 9:15). It has been identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh and about the same distance from Bethel. (2.) The place in "the plains of Jericho," "in the east border of Jericho," where the Israelites first encamped after crossing the Jordan (Josh. 4:19, 20). Here they kept their first Passover in the land of Canaan (5:10) and renewed the rite of circumcision, and so "rolled away the reproach" of their Egyptian slavery. Here the twelve memorial stones, taken from the bed of the Jordan, were set up; and here also the tabernacle remained till it was removed to Shiloh (18:1). It has been identified with Tell Jiljulieh, about 5 miles from Jordan. (3.) A place, probably in the hill country of Ephraim, where there was a school of the prophets (2 Kings 4:38), and whence Elijah and Elisha, who resided here, "went down" to Bethel (2:1,2). It is mentioned also in Deut. 11:30. It is now known as Jiljilia, a place 8 miles north of Bethel. |
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. |
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). |
Word | American Tract Society - Definition |
JOSHUA | 1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, Nu 13:8,16; and in the New Testament he is called Jesus, Ac 7:45 Heb 4:8. Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim, Ex 17:8-16. See also Nu 14:6. At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed in his appointed work, and then judging Israel at his at Timnath-serah, he died, B. C. 1426. His last grand convocation of all Israel, at Shechem, and his solemn address to them and renewal of their covenant with God, form the worthy close of a life on which in the sacred records no blot rests. He seems to have served the Lord with singular fidelity. No man witnessed more or greater miracles than he; and in his life may be found many points of resemblance to that of the greater "Captain of the Lord's host," who establishes his people in the true promised land. THE BOOK OF JOSHUA contains the narrative of all these transactions, and was written by Joshua himself, or under his direction, B. C. 1427. From Jos 24:27 on, was of course added by a later hand; but all was done under the inspiration of the Holy Spirit, 2Ti 3:16. 2. The son of Josedech. See JESHUA. |
Word | Easton Dictionary - Definition |
JOSHUA | Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua). He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses' minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (Ex. 32:17). He was also one of the twelve who were sent on by Moses to explore the land of Canaan (Num. 13:16, 17), and only he and Caleb gave an encouraging report. Under the direction of God, Moses, before his death, invested Joshua in a public and solemn manner with authority over the people as his successor (Deut. 31:23). The people were encamped at Shittim when he assumed the command (Josh. 1:1); and crossing the Jordan, they encamped at Gilgal, where, having circumcised the people, he kept the Passover, and was visited by the Captain of the Lord's host, who spoke to him encouraging words (1:1-9). Now began the wars of conquest which Joshua carried on for many years, the record of which is in the book which bears his name. Six nations and thirty-one kings were conquered by him (Josh. 11:18-23; 12:24). Having thus subdued the Canaanites, Joshua divided the land among the tribes, Timnath-serah in Mount Ephraim being assigned to himself as his own inheritance. (See SHILOH; PRIEST.) His work being done, he died, at the age of one hundred and ten years, twenty-five years after having crossed the Jordan. He was buried in his own city of Timnath-serah (Josh. 24); and "the light of Israel for the time faded away." Joshua has been regarded as a type of Christ (Heb. 4:8) in the following particulars: (1) In the name common to both; (2) Joshua brings the people into the possession of the Promised Land, as Jesus brings his people to the heavenly Canaan; and (3) as Joshua succeeded Moses, so the Gospel succeeds the Law. The character of Joshua is thus well sketched by Edersheim:, "Born a slave in Egypt, he must have been about forty years old at the time of the Exodus. Attached to the person of Moses, he led Israel in the first decisive battle against Amalek (Ex. 17:9, 13), while Moses in the prayer of faith held up to heaven the God-given 'rod.' It was no doubt on that occasion that his name was changed from Oshea, 'help,' to Jehoshua, 'Jehovah is help' (Num. 13:16). And this name is the key to his life and work. Alike in bringing the people into Canaan, in his wars, and in the distribution of the land among the tribes, from the miraculous crossing of Jordan and taking of Jericho to his last address, he was the embodiment of his new name, 'Jehovah is help.' To this outward calling his character also corresponded. It is marked by singleness of purpose, directness, and decision...He sets an object before him, and unswervingly follows it" (Bible Hist., iii. 103) |
Word | American Tract Society - Definition |
MOUNTAINS | Are among the most sublime and impressive of the Creator's works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God?every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man's sin, God's justice, and God's mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by striking events; mount Zion, Moriah, and Olivet are covered with precious memories; and the mountains about Jerusalem and all other "everlasting hills" are sacred witnesses of the eternal power and faithfulness of God. Judea was eminently a hilly country; and the sacred poets and prophets drew from the mountains around them many beautiful and sublime illustrations of divine truth. Thus a kingdom is termed a mountain, Ps 30:7, especially the kingdom of Christ, Isa 2:2 11:9 Da 2:35. Thus also difficulty is a "great mountain," Zec 4:7. A revolution is the "carrying of mountains into the midst of the sea," Ps 46:3. God easily and speedily removes every obstacle?"hills melt like wax at the presence of the Lord," Ps 97:5. The integrity of the divine nature is sure and lasting?"Thy righteousness is like the great mountains," Ps 36:6. The eternity of God's love is pictured out by this comparison: "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee," Isa 54:10. When David wishes to express the stability of his kingdom, he says, "Lord, by thy favor thou hast made my mountain to stand strong," Ps 30:7. The security and protection afforded by God to his people are thus beautifully delineated: "As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth, even for ever," Ps 125:2. When the prophet would express his faith in God, how pure it was, and what confidence it inspired, far above any assurance which could arise from earthly blessing or defense, he sings, "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the Lord our God is salvation of Israel," Jer 3:23. The hills of Judea were anciently cultivate to the top, with scores of terraces, and covered with vines, olives, figs, etc. Hence the expression, alluding to the vine of God's planting, "the hills were covered with the shadow of it," Ps 80:10; and others of the same kind. Travelers say it is a rare thing to pass a mountain, even in the wild parts of Judea, which does not show that it was formerly terraced and made to flow with oil and wine, though it may now be desolate and bare. Says Paxton, "There are many districts that are sadly encumbered with rock, yet the soil among these rocks is of a very superior kind: and were the rock somewhat broken up, the large pieces piled, and the small mixed with the soil, it might be made very productive. There is very striking proof of this in some districts, as that about Hebron, which abounds with rock, and yet is covered with the most productive vineyards. As to such a rocky country being so spoken of in the days of the patriarchs, I suppose that it was in truth, at that time the finest of lands; that the rock which now lies bare in so many places, was then all covered with earth of the richest kind." "Even in those parts where all is now desolate," remarks Dr. Robinson, "there are everywhere traces of the hand of the men of other days... Most of the hills indeed exhibit the remains of terraces built up around them, the undoubted signs of former cultivation." Again, when traveling towards Hebron, he observes, "Many of the former terraces along the hill sides are still in use; and the land looks somewhat as it may have done in ancient times." "We often counted forty, fifty, sixty, and even seventy terraces from the bottom of the valley up to the summit of the mountain... What a garden of delights this must have been, when instead of grass making green the surface, verdant and luxuriant vines were their clothing... We could understand how the words of Joel shall yet be literally true, ?The mountains shall drop down new wine,' when every vine on these hills shall be hanging its ripe clusters over the terraces. In observing too the singular manner in which the most rocky mountains have at one time been made, through vast labor and industry, to yield an abundant return to the husbandman, we saw clearly the meaning of the promise in Ezekiel, ?But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit.'" Narrative of a Mission. |
Word | King James Dictionary - Definition |
SAVE | Except; besides. |
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