Translation | Verse | Text |
King James | Nu 32:33 | And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about. |
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 | American Tract Society - Definition |
BASHAN | Fat, fruitful, Nu 21:33, a rich hilly district lying east of the Jordan, and between the mountains of Hermon on the north, and those of Gilead and Ammon on the south. The country takes its name from its soft and sandy soil. It is celebrated in Scripture for its rich pasturage: "Rams, of the breed of Bashan," De 32:14; "Rams, bulls, goats, all of them fatlings of Bashan," Eze 39:18. The oaks of Bashan are mentioned in connection with the cedars of Lebanon, Isa 2:13. Modern travelers describe the country as still abounding with verdant and fertile meadows, valleys traversed by refreshing streams, hills crowned with forests, and pastures offering an abundance to the flocks that wander through them. In the time of Joshua, Argob, one of its chief districts, contained sixty walled towns, De 4:43 Jos 20:8 21:27. Bashan was assigned, after the conquest of Og and his people, Jos 12:4, to the half tribe of Manasseh. David drew supplies from this region, 1Ki 4:13. It was conquered by Hazael, but Joash recovered it, 2Ki 10:33 13:25. From Bashan came the Greek name Batanaea, in modern Arabic El-Bottein. But this latter only included its southern part. The ancient Bashan covered the Roman provinces named Gaulonitis, trachonitis, Auranitis, Batanaea, and Ituraea. |
Word | Easton Dictionary - Definition |
BASHAN | light soil, first mentioned in Gen. 14:5, where it is said that Chedorlaomer and his confederates "smote the Rephaim in Ashteroth," where Og the king of Bashan had his residence. At the time of Israel's entrance into the Promised Land, Og came out against them, but was utterly routed (Num. 21:33-35; Deut. 3:1-7). This country extended from Gilead in the south to Hermon in the north, and from the Jordan on the west to Salcah on the east. Along with the half of Gilead it was given to the half-tribe of Manasseh (Josh. 13:29-31). Golan, one of its cities, became a "city of refuge" (Josh. 21:27). Argob, in Bashan, was one of Solomon's commissariat districts (1 Kings 4:13). The cities of Bashan were taken by Hazael (2 Kings 10:33), but were soon after reconquered by Jehoash (2 Kings 13:25), who overcame the Syrians in three battles, according to the word of Elisha (19). From this time Bashan almost disappears from history, although we read of the wild cattle of its rich pastures (Ezek. 39:18; Ps. 22:12), the oaks of its forests (Isa. 2:13; Ezek. 27:6; Zech. 11:2), and the beauty of its extensive plains (Amos 4:1; Jer. 50:19). Soon after the conquest, the name "Gilead" was given to the whole country beyond Jordan. After the Exile, Bashan was divided into four districts, (1.) Gaulonitis, or Jaulan, the most western; (2.) Auranitis, the Hauran (Ezek.47:16); (3.) Argob or Trachonitis, now the Lejah; and (4.) Batanaea, now Ard-el-Bathanyeh, on the east of the Lejah, with many deserted towns almost as perfect as when they were inhabited. (See HAURAN.) |
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 |
GAD | Prosperity, fortune, 1. Son of Jacob and Zilpah, Leah's servant, Ge 30:11. Leah called him Gad, and said, "A troop cometh." Compare Ge 49:19; but many Hebrew scholars prefer the rendering, good fortune or prosperity cometh. The tribe of Gad came out of Egypt in number forty-five thousand six hundred and fifty, Ge 46:16 Nu 1:24. After the defeat of the kings Og and Sihon, Gad and Reuben desired to have their allotment east of Jordan, alleging their great number of cattle. Moses granted their request, on condition that they should accompany their brethren, and assist in conquering the land west of Jordan, Nu 32:1-42. The inheritance of the tribe of Gad lay between Manesseh on the north, Reuben on the south, the Jordan on the west, and the Ammonites on the east. The northwest point stretched to the Sea of Galilee. It was a fine pastoral region, though its exposure to the incursion of eastern Arabians compelled the Gadites to be well armed and on the alert, Ge 49:19 De 33:20 1Ch 5:18-22,25,26 12:8. The principal cities of Gad are called cities of Gilead, Jos 13:25. 2. David's friend, who followed him when persecuted by Saul, and was often sent with a divine message to David, 1Sa 22:5 2Sa 24:11-19 1Ch 21:9-19 2Ch 29:25. Scriptures styles him a prophet, and David's seer. He appears to have written a history of David's life; which is cited in 1Ch 29:29. 3. Rendered "troops" in Isa 65:11, but generally supposed to be the name of a heathen god of fortune; and perhaps of the planet Jupiter, the star of good fortune. Compare Jos 11:17 15:37. MENI in the same verse, translated "number," is supposed by some to mean destiny; by others, the planet Benus, and the goddess of good fortune. |
Word | Easton Dictionary - Definition |
GAD | fortune; luck. (1.) Jacob's seventh son, by Zilpah, Leah's handmaid, and the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of 30:11 the words, "A troop cometh: and she called," etc., should rather be rendered, "In fortune [R.V., 'Fortunate']: and she called," etc., or "Fortune cometh," etc. The tribe of Gad during the march through the wilderness had their place with Simeon and Reuben on the south side of the tabernacle (Num. 2:14). The tribes of Reuben and Gad continued all through their history to follow the pastoral pursuits of the patriarchs (Num. 32:1-5). The portion allotted to the tribe of Gad was on the east of Jordan, and comprehended the half of Gilead, a region of great beauty and fertility (Deut. 3:12), bounded on the east by the Arabian desert, on the west by the Jordan (Josh. 13:27), and on the north by the river Jabbok. It thus included the whole of the Jordan valley as far north as to the Sea of Galilee, where it narrowed almost to a point. This tribe was fierce and warlike; they were "strong men of might, men of war for the battle, that could handle shield and buckler, their faces the faces of lions, and like roes upon the mountains for swiftness" (1 Chr. 12:8; 5:19-22). Barzillai (2 Sam. 17:27) and Elijah (1 Kings 17:1) were of this tribe. It was carried into captivity at the same time as the other tribes of the northern kingdom by Tiglath-pileser (1 Chr. 5:26), and in the time of Jeremiah (49:1) their cities were inhabited by the Ammonites. (2.) A prophet who joined David in the "hold," and at whose advice he quitted it for the forest of Hareth (1 Chr. 29:29; 2 Chr. 29:25; 1 Sam. 22:5). Many years after we find mention made of him in connection with the punishment inflicted for numbering the people (2 Sam. 24:11-19; 1 Chr. 21:9-19). He wrote a book called the "Acts of David" (1 Chr. 29:29), and assisted in the arrangements for the musical services of the "house of God" (2 Chr. 29:25). He bore the title of "the king's seer" (2 Sam. 24:11, 13; 1 Chr. 21:9). |
Word | American Tract Society - Definition |
JOSEPH | 1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering faith, of self-control in youth and patience in adversity, of discretion and fidelity in all stations of life, serenely walking with God through all, and at death intrusting soul and body alike into his hands, Heb 11:22; may well lead the young reader to cry, Oh that the God of Joseph were my God, Ge 37:1-36 39:1-50:26. Joseph died, aged on hundred and ten, B. C. 1637; and when the Israelites, a century and a half later, went up from Egypt, they took his bones, and at length buried them in Shechem, Ex 13:19 Jos 24:32. A Mohammedan wely or tomb covers the spot regarded generally, and it may be correctly, as the place of his burial. It is a low stone enclosure, and stands in quiet seclusion among high trees, at the western entrance of the valley of Shechem, at the right of the traveller's path and nearer mount Ebal than mount Gerizim. 2. The husband of Mary, Christ's mother. His genealogy is traced in Mt 1:1-15, to David, Judah, and Abraham. See GENEALOGY. His residence was at Nazareth in Galilee, where he followed the occupation of a carpenter, to which Christ also was trained, Mr 6:3. He was a pious and honorable man, as appears from his whole course towards Mary and her son. They both attended the Passover at Jerusalem when Christ was twelve years of age, Lu 2:41-51; and as no more is said of him in the sacred narrative, and Christ committed Mary to the care of one of his disciples, he is generally supposed to have died before Christ began his public ministry. He seems to have been well known among the Jews, Mr 6:3 Joh 6:42. 3. A native of Arimathea, but at the time of Christ's crucifixion a resident at Jerusalem. He was doubtless a believer in the Messiah, and "waited for the kingdom of God." He was a member of the Jewish Sanhedrim, and opposed in vain their action in condemning the Savior, Lu 23:51. When all was over, he "went in boldly unto Pilate, and craved the body of Jesus." It was now night and the Jewish Sabbath was at hand. He therefore, with the aid of Nicodemus, wrapped the body in spices, for the time, and laid it in his own tomb, Mr 15:43-46 Joh 19:38-42. 4. A disciple of Christ, also named Justus, and Barsabas. See BARSABAS. |
Word | Easton Dictionary - Definition |
JOSEPH | remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, "God hath taken away [Heb. 'asaph] my reproach." "The Lord shall add [Heb. yoseph] to me another son" (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. "Now Israel loved Joseph more than all his children, because he was the son of his old age," and he "made him a long garment with sleeves" (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be rendered, "a coat of many pieces", i.e., a patchwork of many small pieces of divers colours. When he was about seventeen years old Joseph incurred the jealous hatred of his brothers (Gen. 37:4). They "hated him, and could not speak peaceably unto him." Their anger was increased when he told them his dreams (37:11). Jacob desiring to hear tidings of his sons, who had gone to Shechem with their flocks, some 60 miles from Hebron, sent Joseph as his messenger to make inquiry regarding them. Joseph found that they had left Shechem for Dothan, whither he followed them. As soon as they saw him coming they began to plot against him, and would have killed him had not Reuben interposed. They ultimately sold him to a company of Ishmaelite merchants for twenty pieces (shekels) of silver (about $2, 10s.), ten pieces less than the current value of a slave, for "they cared little what they had for him, if so be they were rid of him." These merchants were going down with a varied assortment of merchandise to the Egyptian market, and thither they conveyed him, and ultimately sold him as a slave to Potiphar, an "officer of Pharaoh's, and captain of the guard" (Gen. 37:36). "The Lord blessed the Egyptian's house for Joseph's sake," and Potiphar made him overseer over his house. At length a false charge having been brought against him by Potiphar's wife, he was at once cast into the state prison (39; 40), where he remained for at least two years. After a while the "chief of the cupbearers" and the "chief of the bakers" of Pharaoh's household were cast into the same prison (40:2). Each of these new prisoners dreamed a dream in the same night, which Joseph interpreted, the event occurring as he had said. This led to Joseph's being remembered subsequently by the chief butler when Pharaoh also dreamed. At his suggestion Joseph was brought from prison to interpret the king's dreams. Pharaoh was well pleased with Joseph's wisdom in interpreting his dreams, and with his counsel with reference to the events then predicted; and he set him over all the land of Egypt (Gen. 41:46), and gave him the name of Zaphnath-paaneah. He was married to Asenath, the daughter of the priest of On, and thus became a member of the priestly class. Joseph was now about thirty years of age. As Joseph had interpreted, seven years of plenty came, during which he stored up great abundance of corn in granaries built for the purpose. These years were followed by seven years of famine "over all the face of the earth," when "all countries came into Egypt to Joseph to buy corn" (Gen. 41:56, 57; 47:13, 14). Thus "Joseph gathered up all the money that was in the land of Egypt, and in the land of Canaan, for the corn which they bought." Afterwards all the cattle and all the land, and at last the Egyptians themselves, became the property of Pharaoh. During this period of famine Joseph's brethren also came down to Egypt to buy corn. The history of his dealings with them, and of the manner in which he at length made himself known to them, is one of the most interesting narratives that can be read (Gen. 42-45). Joseph directed his brethren to return and bring Jacob and his family to the land of Egypt, saying, "I will give you the good of the land of Egypt, and ye shall eat the fat of the land. Regard not your stuff; for the good of all the land is yours." Accordingly Jacob and his family, to the number of threescore and ten souls, together with "all that they had," went down to Egypt. They were settled in the land of Goshen, where Joseph met his father, and "fell on his neck, and wept on his neck a good while" (Gen. 46:29). The excavations of Dr. Naville have shown the land of Goshen to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen (Egyptian Qosem) they had pasture for their flocks, were near the Asiatic frontier of Egypt, and were out of the way of the Egyptian people. An inscription speaks of it as a district given up to the wandering shepherds of Asia. Jacob at length died, and in fulfilment of a promise which he had exacted, Joseph went up to Canaan to bury his father in "the field of Ephron the Hittite" (Gen. 47:29-31; 50:1-14). This was the last recorded act of Joseph, who again returned to Egypt. "The 'Story of the Two Brothers,' an Egyptian romance written for the son of the Pharaoh of the Oppression, contains an episode very similar to the Biblical account of Joseph's treatment by Potiphar's wife. Potiphar and Potipherah are the Egyptian Pa-tu-pa-Ra, 'the gift of the sun-god.' The name given to Joseph, Zaphnath-paaneah, is probably the Egyptian Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e., of the Pharaoh. There are many instances in the inscriptions of foreigners in Egypt receiving Egyptian names, and rising to the highest offices of state." By his wife Asenath, Joseph had two sons, Manasseh and Ephraim (Gen. 41:50). Joseph having obtained a promise from his brethren that when the time should come that God would "bring them unto the land which he sware to Abraham, to Isaac, and to Jacob," they would carry up his bones out of Egypt, at length died, at the age of one hundred and ten years; and "they embalmed him, and he was put in a coffin" (Gen. 50:26). This promise was faithfully observed. Their descendants, long after, when the Exodus came, carried the body about with them during their forty years' wanderings, and at length buried it in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor (Josh. 24:32; comp. Gen. 33:19). With the death of Joseph the patriarchal age of the history of Israel came to a close. The Pharaoh of Joseph's elevation was probably Apepi, or Apopis, the last of the Hyksos kings. Some, however, think that Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH ), long after the expulsion of the Hyksos. The name Joseph denotes the two tribes of Ephraim and Manasseh in Deut. 33:13-17; the kingdom of Israel in Ezek. 37:16, 19, Amos 5:6; and the whole covenant people of Israel in Ps. 81:4. (2.) One of the sons of Asaph, head of the first division of sacred musicians (1 Chr. 25:2, 9). (3.) The son of Judah, and father of Semei (Luke 3:26). Other two of the same name in the ancestry of Christ are also mentioned (3:24, 30). (4.) The foster-father of our Lord (Matt. 1:16; Luke 3:23). He lived at Nazareth in Galilee (Luke 2:4). He is called a "just man." He was by trade a carpenter (Matt. 13:55). He is last mentioned in connection with the journey to Jerusalem, when Jesus was twelve years old. It is probable that he died before Jesus entered on his public ministry. This is concluded from the fact that Mary only was present at the marriage feast in Cana of Galilee. His name does not appear in connection with the scenes of the crucifixion along with that of Mary (q.v.), John 19:25. (5.) A native of Arimathea, probably the Ramah of the Old Testament (1 Sam. 1:19), a man of wealth, and a member of the Sanhedrim (Matt. 27:57; Luke 23:50), an "honourable counsellor, who waited for the kingdom of God." As soon as he heard the tidings of Christ's death, he "went in boldly" (lit. "having summoned courage, he went") "unto Pilate, and craved the body of Jesus." Pilate having ascertained from the centurion that the death had really taken place, granted Joseph's request, who immediately, having purchased fine linen (Mark 15:46), proceeded to Golgotha to take the body down from the cross. There, assisted by Nicodemus, he took down the body and wrapped it in the fine linen, sprinkling it with the myrrh and aloes which Nicodemus had brought (John 19:39), and then conveyed the body to the new tomb hewn by Joseph himself out of a rock in his garden hard by. There they laid it, in the presence of Mary Magdalene, Mary the mother of Joses, and other women, and rolled a great stone to the entrance, and departed (Luke 23:53, 55). This was done in haste, "for the Sabbath was drawing on" (comp. Isa. 53:9). (6.) Surnamed Barsabas (Acts 1:23); also called Justus. He was one of those who "companied with the apostles all the time that the Lord Jesus went out and in among them" (Acts 1:21), and was one of the candidates for the place of Judas. |
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.) |
Word | American Tract Society - Definition |
MANASSEH | 1. The eldest son of Joseph, born in Egypt. His descendants constituted a full tribe. This was divided in the promised land: one part having settled east of the Jordan, in the country of Bashan, from the river Jabbok northwards; and the other west of the Jordan, between Ephraim and Issachar, extending from the Jordan to the Mediterranean. It was far inferior to Ephraim in wealth and power, according to the prediction of Jacob, Ge 41:50,51 48:1-22 Jos 16:10. 2. The son and impious successor of the good Hezekiah, king of Judah. He began to reign at twelve years old, B. C. 698, and reigned fifty-five years. For his shocking idolatries, tyranny, and cruelties, God suffered him to be carried as a prisoner to Babylon in the twenty-second year of his reign, probably by Esarhaddon king of Assyria. Here, however, he so humbled himself that God moved the Assyrians to restore him to his throne, as a tributary; and thenceforth he set himself to undo the evil he had done. He abolished the idols he had worshipped and the diviners he had consulted; accomplished many reforms for the spiritual and material good of his kingdom; repaired the defenses of Jerusalem, enclosing with Ophel on the southeast; and strengthened the walled cities of Judah. After a reign longer than that of any other king of Judah, he died in peace and was buried in Jerusalem, 2Ki 21:1-26 2Ch 33:24. |
Word | Easton Dictionary - Definition |
MANASSEH | who makes to forget. "God hath made me forget" (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were "brought up upon Joseph's knees" (Gen. 50:23; R.V., "born upon Joseph's knees") i.e., were from their birth adopted by Joseph as his own children. The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then numbered 32,200 (Num. 1:10, 35; 2:20, 21). Forty years afterwards its numbers had increased to 52,700 (26:34, 37), and it was at this time the most distinguished of all the tribes. The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan (Josh. 13:7-14); but it was left for Joshua to define the limits of each tribe. This territory on the east of Jordan was more valuable and of larger extent than all that was allotted to the nine and a half tribes in the land of Palestine. It is sometimes called "the land of Gilead," and is also spoken of as "on the other side of Jordan." The portion given to the half tribe of Manasseh was the largest on the east of Jordan. It embraced the whole of Bashan. It was bounded on the south by Mahanaim, and extended north to the foot of Lebanon. Argob, with its sixty cities, that "ocean of basaltic rocks and boulders tossed about in the wildest confusion," lay in the midst of this territory. The whole "land of Gilead" having been conquered, the two and a half tribes left their wives and families in the fortified cities there, and accompanied the other tribes across the Jordan, and took part with them in the wars of conquest. The allotment of the land having been completed, Joshua dismissed the two and a half tribes, commending them for their heroic service (Josh. 22:1-34). Thus dismissed, they returned over Jordan to their own inheritance. (See ED.) On the west of Jordan the other half of the tribe of Manasseh was associated with Ephraim, and they had their portion in the very centre of Palestine, an area of about 1,300 square miles, the most valuable part of the whole country, abounding in springs of water. Manasseh's portion was immediately to the north of that of Ephraim (Josh. 16). Thus the western Manasseh defended the passes of Esdraelon as the eastern kept the passes of the Hauran. (2.) The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign (2 Kings 21:1), and he reigned fifty-five years (B.C. 698-643). Though he reigned so long, yet comparatively little is known of this king. His reign was a continuation of that of Ahaz, both in religion and national polity. He early fell under the influence of the heathen court circle, and his reign was characterized by a sad relapse into idolatry with all its vices, showing that the reformation under his father had been to a large extent only superficial (Isa. 7:10; 2 Kings 21:10-15). A systematic and persistent attempt was made, and all too successfully, to banish the worship of Jehovah out of the land. Amid this wide-spread idolatry there were not wanting, however, faithful prophets (Isaiah, Micah) who lifted up their voice in reproof and in warning. But their fidelity only aroused bitter hatred, and a period of cruel persecution against all the friends of the old religion began. "The days of Alva in Holland, of Charles IX. in France, or of the Covenanters under Charles II. in Scotland, were anticipated in the Jewish capital. The streets were red with blood." There is an old Jewish tradition that Isaiah was put to death at this time (2 Kings 21:16; 24:3, 4; Jer. 2:30), having been sawn asunder in the trunk of a tree. Psalms 49, 73, 77, 140, and 141 seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the "Nero of Palestine." Esarhaddon, Sennacherib's successor on the Assyrian throne, who had his residence in Babylon for thirteen years (the only Assyrian monarch who ever reigned in Babylon), took Manasseh prisoner (B.C. 681) to Babylon. Such captive kings were usually treated with great cruelty. They were brought before the conqueror with a hook or ring passed through their lips or their jaws, having a cord attached to it, by which they were led. This is referred to in 2 Chr. 33:11, where the Authorized Version reads that Esarhaddon "took Manasseh among the thorns;" while the Revised Version renders the words, "took Manasseh in chains;" or literally, as in the margin, "with hooks." (Comp. 2 Kings 19:28.) The severity of Manasseh's imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom (2 Chr. 33:11-13). He abandoned his idolatrous ways, and enjoined the people to worship Jehovah; but there was no thorough reformation. After a lengthened reign extending through fifty-five years, the longest in the history of Judah, he died, and was buried in the garden of Uzza, the "garden of his own house" (2 Kings 21:17, 18; 2 Chr. 33:20), and not in the city of David, among his ancestors. He was succeeded by his son Amon. In Judg. 18:30 the correct reading is "Moses," and not "Manasseh." The name "Manasseh" is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion. |
Word | American Tract Society - Definition |
MOSES | The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation?from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three periods, each of forty years. The first extends from his infancy, when he was exposed in the Nile, and found and adopted y the daughter of Pharaoh, to his flight to Midian. During this time he lived at the Egyptian court, and "was learned in all the wisdom of the Egyptians, and was nightly in words and in deeds," Ac 7:22. This is no unmeaning praise; the "wisdom" of the Egyptians, and especially of their priests, was then the profoundest in the world. The second period was from his flight till his return to Egypt, Ac 7:30, during the whole of which interval he appears to have lived in Midian, it may be much after the manner of the Bedaween sheikhs of the present day. Here he married Zipporah, daughter of the wise and pious Jethro, and became familiar with life in the desert. What a contrast between the former period, spent amid the splendors and learning of a court, and this lonely nomadic life. Still it was in this way that God prepared him to be the instrument of deliverance to His people during the third period of his life, which extends from the exodus out of Egypt to his death on mount Nebo. In this interval how much did he accomplish, as the immediate agent of the Most High. The life and institutions of Moses present one of the finest subjects for the pen of a Christian historian, who is at the same time a competent biblical antiquary. His institutions breathe a spirit of freedom, purity, intelligence, justice, and humanity, elsewhere unknown; and above all, of supreme love, honor, and obedience to God. They molded the character of the Hebrews, and transformed them from a nation of shepherds into a people of fixed residence and agricultural habits. Through that people, and through the Bible, the influence of these institutions has been extended over the world; and often where the letter has not been observed, the spirit of them has been adopted. Thus it was in the laws established by the pilgrim fathers of New England; and no small part of what is of most value in the institutions which they founded, is to be ascribed to the influence of the Hebrew legislator. The name of this servant of God occurs repeatedly in Greek and Latin writings, and still more frequently in those of the Arabs and the rabbinical Jews. Many of their statements, however, are mere legends without foundation, or else distortions of the Scripture narrative. By the Jews he has always been especially honored, as the most illustrious personage in all their annals, and as the founder of their whole system of laws and institutions. Numerous passages both in the Old and New Testament show how exalted a position they gave him, Ps 103:7 105:26 106:16 Isa 63:12 Jer 15:1 Da 9:11 Mt 8:4 Joh 5:45 9:28 Ac 7:20,37 Ro 10:5,19 Heb 3:1-19 11:23. In all that he wrought and taught, he was but the agent of the Most High; and yet in all his own character stands honorably revealed. Though naturally liable to anger and impatience, he so far subdued himself as to be termed the meekest of men, Nu 12:3; and his piety, humility, and forbearance, the wisdom and vigor of his administration, his unfailing zeal and faith in God, and his disinterested patriotism are worthy of all imitation. Many features of his character and life furnish admirable illustrations of the work of Christ?as the deliver, ruler, and guide of his people, bearing them on his heart, interceding for them, rescuing, teaching, and nourishing them even to the promised land. All the religious institutions of Moses pointed to Christ; and he himself, on the mount, two thousand years after his death, paid his homage to the Prophet he had foretold, De 18:15-19, beheld "that goodly mountain and Lebanon," De 3:25, and was admitted to commune with the Savior on the most glorious of themes, the death He should accomplish at Jerusalem, Lu 9:31. Moses was the author of the Pentateuch, as it is called, or the first five books of the Bible. In the composition of them he was probably assisted by Aaron, who kept a register of public transactions, Ex 17:14 24:4,7 34:27 Nu 33:1,2 De 31:24, etc. Some things were added by a later inspired hand; as for example, De 34:1-12 Ps 90:1-17 also is ascribed to him; and its noble and devout sentiments acquire a new significance, if received as from his pen near the close of his pilgrimage. |
Word | Easton Dictionary - Definition |
MOSES | drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd's life, and on their arrival in Egypt were received with favour by the king, who assigned them the "best of the land", the land of Goshen, to dwell in. The Hyksos or "shepherd" king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis). Thus favoured, the Israelites began to "multiply exceedingly" (Gen. 47:27), and extended to the west and south. At length the supremacy of the Hyksos came to an end. The descendants of Jacob were allowed to retain their possession of Goshen undisturbed, but after the death of Joseph their position was not so favourable. The Egyptians began to despise them, and the period of their "affliction" (Gen. 15:13) commenced. They were sorely oppressed. They continued, however, to increase in numbers, and "the land was filled with them" (Ex. 1:7). The native Egyptians regarded them with suspicion, so that they felt all the hardship of a struggle for existence. In process of time "a king [probably Seti I.] arose who knew not Joseph" (Ex. 1:8). (See PHARAOH.) The circumstances of the country were such that this king thought it necessary to weaken his Israelite subjects by oppressing them, and by degrees reducing their number. They were accordingly made public slaves, and were employed in connection with his numerous buildings, especially in the erection of store-cities, temples, and palaces. The children of Israel were made to serve with rigour. Their lives were made bitter with hard bondage, and "all their service, wherein they made them serve, was with rigour" (Ex. 1:13, 14). But this cruel oppression had not the result expected of reducing their number. On the contrary, "the more the Egyptians afflicted them, the more they multiplied and grew" (Ex. 1:12). The king next tried, through a compact secretly made with the guild of midwives, to bring about the destruction of all the Hebrew male children that might be born. But the king's wish was not rigorously enforced; the male children were spared by the midwives, so that "the people multiplied" more than ever. Thus baffled, the king issued a public proclamation calling on the people to put to death all the Hebrew male children by casting them into the river (Ex. 1:22). But neither by this edict was the king's purpose effected. One of the Hebrew households into which this cruel edict of the king brought great alarm was that of Amram, of the family of the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two children, Miriam, a girl of perhaps fifteen years of age, and Aaron, a boy of three years, resided in or near Memphis, the capital city of that time. In this quiet home a male child was born (B.C. 1571). His mother concealed him in the house for three months from the knowledge of the civic authorities. But when the task of concealment became difficult, Jochebed contrived to bring her child under the notice of the daughter of the king by constructing for him an ark of bulrushes, which she laid among the flags which grew on the edge of the river at the spot where the princess was wont to come down and bathe. Her plan was successful. The king's daughter "saw the child; and behold the child wept." The princess (see PHARAOH'S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. She went and brought the mother of the child, to whom the princess said, "Take this child away, and nurse it for me, and I will give thee thy wages." Thus Jochebed's child, whom the princess called "Moses", i.e., "Saved from the water" (Ex. 2:10), was ultimately restored to her. As soon as the natural time for weaning the child had come, he was transferred from the humble abode of his father to the royal palace, where he was brought up as the adopted son of the princess, his mother probably accompanying him and caring still for him. He grew up amid all the grandeur and excitement of the Egyptian court, maintaining, however, probably a constant fellowship with his mother, which was of the highest importance as to his religious belief and his interest in his "brethren." His education would doubtless be carefully attended to, and he would enjoy all the advantages of training both as to his body and his mind. He at length became "learned in all the wisdom of the Egyptians" (Acts 7:22). Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. Moses, being now about twenty years of age, spent over twenty more before he came into prominence in Bible history. These twenty years were probably spent in military service. There is a tradition recorded by Josephus that he took a lead in the war which was then waged between Egypt and Ethiopia, in which he gained renown as a skilful general, and became "mighty in deeds" (Acts 7:22). After the termination of the war in Ethiopia, Moses returned to the Egyptian court, where he might reasonably have expected to be loaded with honours and enriched with wealth. But "beneath the smooth current of his life hitherto, a life of alternate luxury at the court and comparative hardness in the camp and in the discharge of his military duties, there had lurked from childhood to youth, and from youth to manhood, a secret discontent, perhaps a secret ambition. Moses, amid all his Egyptian surroundings, had never forgotten, had never wished to forget, that he was a Hebrew." He now resolved to make himself acquainted with the condition of his countrymen, and "went out unto his brethren, and looked upon their burdens" (Ex. 2:11). This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The time had arrived for his making common cause with them, that he might thereby help to break their yoke of bondage. He made his choice accordingly (Heb. 11:25-27), assured that God would bless his resolution for the welfare of his people. He now left the palace of the king and took up his abode, probably in his father's house, as one of the Hebrew people who had for forty years been suffering cruel wrong at the hands of the Egyptians. He could not remain indifferent to the state of things around him, and going out one day among the people, his indignation was roused against an Egyptian who was maltreating a Hebrew. He rashly lifted up his hand and slew the Egyptian, and hid his body in the sand. Next day he went out again and found two Hebrews striving together. He speedily found that the deed of the previous day was known. It reached the ears of Pharaoh (the "great Rameses," Rameses II.), who "sought to slay Moses" (Ex. 2:15). Moved by fear, Moses fled from Egypt, and betook himself to the land of Midian, the southern part of the peninsula of Sinai, probably by much the same route as that by which, forty years afterwards, he led the Israelites to Sinai. He was providentially led to find a new home with the family of Reuel, where he remained for forty years (Acts 7:30), under training unconsciously for his great life's work. Suddenly the angel of the Lord appeared to him in the burning bush (Ex. 3), and commissioned him to go down to Egypt and "bring forth the children of Israel" out of bondage. He was at first unwilling to go, but at length he was obedient to the heavenly vision, and left the land of Midian (4:18-26). On the way he was met by Aaron (q.v.) and the elders of Israel (27-31). He and Aaron had a hard task before them; but the Lord was with them (ch. 7-12), and the ransomed host went forth in triumph. (See EXODUS.) After an eventful journey to and fro in the wilderness, we see them at length encamped in the plains of Moab, ready to cross over the Jordan into the Promised Land. There Moses addressed the assembled elders (Deut. 1:1-4; 5:1-26:19; 27:11-30:20), and gives the people his last counsels, and then rehearses the great song (Deut. 32), clothing in fitting words the deep emotions of his heart at such a time, and in review of such a marvellous history as that in which he had acted so conspicious a part. Then, after blessing the tribes (33), he ascends to "the mountain of Nebo (q.v.), to the top of Pisgah, that is over against Jericho" (34:1), and from thence he surveys the land. "Jehovah shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar" (Deut. 34:2-3), the magnificient inheritance of the tribes of whom he had been so long the leader; and there he died, being one hundred and twenty years old, according to the word of the Lord, and was buried by the Lord "in a valley in the land of Moab, over against Beth-peor" (34:6). The people mourned for him during thirty days. Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He was distinguished for his meekness and patience and firmness, and "he endured as seeing him who is invisible." "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel" (Deut. 34:10-12). The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets. In the New Testament he is referred to as the representative of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18; Heb. 3:5, 6). Moses is the only character in the Old Testament to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18, 19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set forth in various particulars. In Jude 1:9 mention is made of a contention between Michael and the devil about the body of Moses. This dispute is supposed to have had reference to the concealment of the body of Moses so as to prevent idolatry. |
Word | American Tract Society - Definition |
OG | An Amoritish king of Bashan east of the Jordan, defeated and slain by the Israelites under Moses. He was a giant in stature, on e of the last of the Rephaim who had possessed that region; and his iron bedstead, fourteen feet long, was preserved after his death as a relic. Ashtaroth-carnaim and Edrei were his chief cities; but there were many other walled towns, and the land was rich in flocks and herds. It was assigned by Moses to the half-tribe of Manasseh, Nu 21:33 32:33 De 1:4 3:1-13 4:47 31:4 Jos 2:10 12:4 13:30. |
Word | Easton Dictionary - Definition |
OG | gigantic, the king of Bashan, who was defeated by Moses in a pitched battle at Edrei, and was slain along with his sons (Deut. 1:4), and whose kingdom was given to the tribes of Reuben and Gad and half the tribe of Manasseh (Num. 21:32-35; Deut. 3:1-13). His bedstead (or rather sarcophagus) was of iron (or ironstone), 9 cubits in length and 4 cubits in breadth. His overthrow was afterwards celebrated in song (Ps. 135:11; 136:20). (See SIHON.) |
Word | American Tract Society - Definition |
REUBEN | Behold, a son! The eldest son of Jacob and Leah, so-called in reference to the sentiment of his mother, "The Lord hath looked on my affliction," Ge 29:32. Reuben, having defiled his father's concubine Bilhah, lost his birthright and all the privileges of primogeniture, the preeminence in the family being given to Judah, and the double portion to the two sons of Joseph, Ge 35:22 48:5 49:3,4,8,10 1Ch 5:1,2. He shared in his brother's jealousy of Joseph, and yet interposed to save his life at Dothan with the design of restoring him privately to his father, Ge 37:18-30. See also his well-meant proposal in Ge 42:27. His tribe was never numerous or powerful in Israel. Dathan, Abiram, and On were members of it. It was the ninth of the tribes in the order of population when they entered Canaan, Nu 1:21 26:7. Their inheritance was the fine pastureland east of the Jordan, between the Arnon on the south and Gilead on the north; it is now called Belka, Nu 32:1-42 Jos 22:1-34. We afterwards find them reproved by Deborah for remissness, Jud 5:15,16. Their position on the frontier exposed them to many assaults from the east, 2Ki 10:33; and they were among the first captives to Assyria, 1Ch 5:26, B. C. 740. |
Word | Easton Dictionary - Definition |
REUBEN | behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father's malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3,4. |
Word | American Tract Society - Definition |
SIHON | King of the Amorites at Heshbon, on refusing passage to the Hebrews, and coming to attack them, was himself slain, his army routed, and his dominions divided among Israel, Nu 21:21-34 De 2:26-36. |
Word | Easton Dictionary - Definition |
SIHON | striking down. The whole country on the east of Jordan, from the Arnon to the Jabbok, was possessed by the Amorites, whose king, Sihon, refused to permit the Israelites to pass through his territory, and put his army in array against them. The Israelites went forth against him to battle, and gained a complete victory. The Amorites were defeated; Sihon, his sons, and all his people were smitten with the sword, his walled towns were captured, and the entire country of the Amorites was taken possession of by the Israelites (Num. 21:21-30; Deut. 2:24-37). The country from the Jabbok to Hermon was at this time ruled by Og, the last of the Rephaim. He also tried to prevent the progress of the Israelites, but was utterly routed, and all his cities and territory fell into the hands of the Israelites (comp. Num. 21:33-35; Deut. 3:1-14; Ps. 135: 10-12; 136:17-22). These two victories gave the Israelites possession of the country on the east of Jordan, from the Arnon to the foot of Hermon. The kingdom of Sihon embraced about 1,500 square miles, while that of Og was more than 3,000 square miles. |
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. |
Word | American Tract Society - Definition |
TRIBE | Jacob having twelve sons, who were heads of so many families, which together formed a great nation, each of these families was called a tribe. But this patriarch on his death-bed adopted Ephraim and Manasseh, the two sons of Joseph, and would have them also to constitute two tribes in Israel, Ge 48:5. Instead of twelve tribes, there were now thirteen, that of Joseph being two. However, in the distribution of lands by Joshua under the order of God, they reckoned but twelve tribes and made but twelve lots; of the tribe of Levi, being appointed to the sacred service, had no share in the distribution of the land, but received certain cities to dwell in, with the first-fruits, tithes, and oblations of the people. Each tribe had its own leaders and tribunals; and the whole twelve, in their early history, constituted a republic somewhat resembling the United States. In the division made by Joshua of the land of Canaan, Reuben, Gad, and half of Manasseh had their lot beyond Jordan, east; all the other tribes, and the remaining half of Manasseh had their distribution on this side the river, west. The twelve tribes continued united as one state, one people, and one monarchy, till after the death of Solomon, when ten of the tribes revolted from the house of David, and formed the kingdom of Israel. See HEBREWS. |
Word | Easton Dictionary - Definition |
TRIBE | a collection of families descending from one ancestor. The "twelve tribes" of the Hebrews were the twelve collections of families which sprang from the sons of Jacob. In Matt. 24:30 the word has a wider significance. The tribes of Israel are referred to as types of the spiritual family of God (Rev. 7). (See ISRAEL, KINGDOM OF; JUDAH, KINGDOM OF.) |
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