| Translation | Verse | Text |
| Strong Concordance | 1Sa 10:2 | When thou art departed [03212] from me [05978] to day [03117], then thou shalt find [04672] two [08147] men [0582] by Rachel's [07354] sepulchre [06900] in the border [01366] of Benjamin [01144] at Zelzah [06766]; and they will say [0559] unto thee, The asses [0860] which thou wentest [01980] to seek [01245] are found [04672]: and, lo, thy father [01] hath left [05203] the care [01697] of the asses [0860], and sorroweth [01672] for you, saying [0559], What shall I do [06213] for my son [01121]? |
| Word | King James Dictionary - Definition |
| ART | Are; second person singular. |
| Word | American Tract Society - Definition |
| BENJAMIN | The youngest son of Jacob and Rachel, Ge 35:16-18. Rachel died immediately after he was born, and with her last breath named him Ben-oni, the son of my sorrow; but Jacob called him Benjamin, son of my right hand. He was a great comfort to his father, who saw in him the beloved wife he had buried, and Joseph whose loss he mourned. He could hardly be persuaded to let him go with his brethren to Egypt, Ge 42:38. The tribe of Benjamin was small at first and was almost exterminated in the days of the Judges, Jud 20:1-48, but afterwards greatly increased, 2Ch 14:8 17:17. It was valiant, Ge 49:27, and "beloved of the Lord," dwelling safely by him, De 33:12; for its territory adjoined Judah and the Holy City on the north. At the revolt of the ten tribes, Benjamin adhered to the cause of Judah; and the two tribes were ever afterwards closely united, 1Ki 11:13 12:20 Ezr 4:1 10:9. King Saul and Saul of Tarsus were both Benjamites, Php 3:5. |
| Word | Easton Dictionary - Definition |
| BENJAMIN | son of my right hand. (1.) The younger son of Jacob by Rachel (Gen. 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21). The tribe of Benjamin at the Exodus was the smallest but one (Num. 1:36, 37; Ps. 68:27). During the march its place was along with Manasseh and Ephraim on the west of the tabernacle. At the entrance into Canaan it counted 45,600 warriors. It has been inferred by some from the words of Jacob (Gen. 49:27) that the figure of a wolf was on the tribal standard. This tribe is mentioned in Rom. 11:1; Phil. 3:5. The inheritance of this tribe lay immediately to the south of that of Ephraim, and was about 26 miles in length and 12 in breadth. Its eastern boundary was the Jordan. Dan intervened between it and the Philistines. Its chief towns are named in Josh. 18:21-28. The history of the tribe contains a sad record of a desolating civil war in which they were engaged with the other eleven tribes. By it they were almost exterminated (Judg. 20:20, 21; 21:10). (See GIBEAH.) The first king of the Jews was Saul, a Benjamite. A close alliance was formed between this tribe and that of Judah in the time of David (2 Sam. 19:16, 17), which continued after his death (1 Kings 11:13; 12:20). After the Exile these two tribes formed the great body of the Jewish nation (Ezra 1:5; 10:9). The tribe of Benjamin was famous for its archers (1 Sam. 20:20, 36; 2 Sam. 1:22; 1 Chr. 8:40; 12:2) and slingers (Judge. 20:6). The gate of Benjamin, on the north side of Jerusalem (Jer. 37:13; 38:7; Zech. 14:10), was so called because it led in the direction of the territory of the tribe of Benjamin. It is called by Jeremiah (20:2) "the high gate of Benjamin;" also "the gate of the children of the people" (17:19). (Comp. 2 Kings 14:13.) |
| Word | Easton Dictionary - Definition |
| BY | in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, "against myself." |
| 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 | 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 |
| SEPULCHRE | A place of burial. The Hebrews were always very careful about the burial of their dead. Many of their sepulchres were hewn in rocks: as that of Shebna, Isa 22:16; those of the kings of Judah and Israel; and that in which our Savior was laid on Calvary. These tombs of the Jews were sometimes beneath the surface of the ground; but were often in the side of a cliff, and multitudes of such are found near the ruins of ancient cities, 2Ki 23:16 Isa 22:16. Travellers find them along the bases of hills and mountains in all parts of Syria; as on the south side of Hinnom, the west side of Olivet, at Tiberias, in Petra, in the gorge of the Barada, and in the sea-cliffs north on the Acre. The tombs, as well as the general graveyards, were uniformly without the city limits, as is apparent at this day with respect to both ancient and modern Jerusalem, 2Ki 23:6 Jer 26:23 Lu 7:12 Joh 11:30. See ACELDAMA. The kings of Judah, almost exclusively, appear to have been buried within Jerusalem, on Mount Zion, 1Ki 2:10 2Ki 14:20 2Ch 16:14 28:27 Ac 2:29. Family tombs were common, and were carefully preserved, Ge 50:5-13 Jud 8:32 2Sa 2:32 1Ki 13:22. Tombstones with inscriptions were in use, Ge 35:20 2Ki 23:16,17. Absalom was buried under a heap of stones, 2Sa 18:17. In many ancient heathen nations, a king was buried under a vast mound, with his arms, utensils, horses, and attendants, Eze 32:26,27; and the pyramids of Egypt are believed to be the tombs of kings, each having but one or two apartments, in one of which the stone coffin of the builder has been found. It was thought an act of piety to preserve and adorn the tombs of the prophets, but was often an act of hypocrisy and our Savior says that the Pharisees were like whited sepulchres, which appeared fine without, but inwardly were full of rottenness and corruption, Mt 23:27-29; and Lightfoot has shown that every year, after the winter rains were over, the Hebrews whitened them anew. In Lu 11:44, Christ compares the Pharisees to "grave which appear not," so that men walk over them without being aware of it, and many thus contract an involuntary impurity. A superstitious adoration of the tombs and bones of supposed saints was then and is now a very prevalent form of idolatry; and our Savior tells the Jews of his day they were as guilty as their fathers, Lu 11:47,48: they built the sepulchres of the prophets, their fathers slew them; the hypocritical idolatry of the sons was as fatal a sin as the killing of the prophets by their fathers. These worshippers of the prophets soon afterwards showed that they allowed the deeds of their fathers, by crucifying the divine Prophet who Moses had foretold. In Syria at the present day the tomb of David on Mount Zion and that of Abraham at Hebron are most jealously guarded, and any intruder is instantly put to death; while almost all the laws of God and man may be violated with impunity. Deserted tombs were sometimes used as places of refuge and residence by the poor, Isa 65:4 Lu 8:27; the shepherds of Palestine still drive their flocks into them for shelter, and wandering Arabs live in them during the winter. See BURIAL. Maundrell's description of the sepulchre north of Jerusalem?supposed by many to be the work of Helena queen of Adiabene, though now known as "the tombs of the kings,"?may be useful for illustrating some passages of Scripture: "The next place we came to was those famous grots called the sepulchres of the kings; but for what reason they go by that name is hard to resolve; for it is certain none of the kings, either of Israel or Judah, were buried here, the holy Scriptures assigning other places for their sepulchres. Whoever was buried here, this is certain that the place itself discovers so great an expense, both of labor and treasure, that we may well suppose it to have been the work of kings. You approach to it at the east side through an entrance cut out of the natural rock, which admits you into an open court of about forty paces square, cut down into the rock with which it is encompassed instead of walls." "On the west side of the court is a portico nine paces long and four broad, hewn likewise out of the natural rock. This has a kind of architrave, running along its front, adorned with sculpture, of fruits and flowers, still discernible, but by time much defaced. At the end of the portico, on the left hand, you descend to the passage into the sepulchres. The door is now so obstructed with stones and rubbish, that it is a thing of some difficulty to creep through it. But within you arrive in a large fair room, about seven yards square, cut out of the natural rock. Its sides and ceiling are so exactly square, and its angles so just, that no architect, with levels and plummets, could build a room more regular. And the whole is so firm and entire that it may be called a chamber hallowed out of one piece of marble. From this room you pass into, I think, six more, one within another, all of the same fabric with the first. Of these the two innermost are deeper than the rest, having a second descent of about six or seven steps into them. In every one of these rooms, except the first, were coffins of stone placed in niches in the sides of the chambers. They had been at first covered with handsome lids, and carved with garlands; but now most of them were broken to pieces by sacrilegious hands." |
| Word | Easton Dictionary - Definition |
| SEPULCHRE | first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Gen. 23:20). This was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Acts 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Gen. 23:20, to read Acts 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." In this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. Of this purchase by Abraham there is no direct record in the Old Testament. (See TOMB .) |
| Word | King James Dictionary - Definition |
| SEPULCHRE | A place of burial; grave. |
| Word | American Tract Society - Definition |
| SON | Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul's "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a similar sense men are sometimes called sons of God, Lu 3:38 Ro 8:14. |
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