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Get Your Bible Minute in Your Inbox Every Morning The 10 plagues of Egypt described in the Bible book of Exodus were 10 disasters that God brought on Egypt when Pharoah refused to let the Israelite nation leave. The Israelites had been slaves in Egypt for 400 years until God sent Moses to deliver His chosen people. Pharoah's heart and mind were so determined to keep the Israelite people in bondage that the Egyptians suffered great tragedies. Read the Bible text of the 10 plagues below and see how the God of Israel demonstrated His power with each. Then the LORD said to Moses, “Pharaoh’s heart is unyielding; he refuses to let the people go. Go to Pharaoh in the morning as he goes out to the river. Confront him on the bank of the Nile, and take in your hand the staff that was changed into a snake. Then say to him, ‘The LORD, the God of the Hebrews, has sent me to say to you: Let my people go, so that they may worship me in the wilderness. But until now you have not listened. This is what the LORD says: By this you will know that I am the LORD: With the staff that is in my hand I will strike the water of the Nile, and it will be changed into blood. The fish in the Nile will die, and the river will stink; the Egyptians will not be able to drink its water.’ ” The LORD said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over the waters of Egypt—over the streams and canals, over the ponds and all the reservoirs—and they will turn to blood.’ Blood will be everywhere in Egypt, even in vessels of wood and stone.” Moses and Aaron did just as the LORD had commanded. He raised his staff in the presence of Pharaoh and his officials and struck the water of the Nile, and all the water was changed into blood. The fish in the Nile died, and the river smelled so bad that the Egyptians could not drink its water. Blood was everywhere in Egypt. But the Egyptian magicians did the same things by their secret arts, and Pharaoh’s heart became hard; he would not listen to Moses and Aaron, just as the LORD had said. Instead, he turned and went into his palace, and did not take even this to heart. And all the Egyptians dug along the Nile to get drinking water, because they could not drink the water of the river. Then the LORD said to Moses, “Go to Pharaoh and say to him, ‘This is what the LORD says: Let my people go, so that they may worship me. If you refuse to let them go, I will send a plague of frogs on your whole country. The Nile will teem with frogs. They will come up into your palace and your bedroom and onto your bed, into the houses of your officials and on your people, and into your ovens and kneading troughs. The frogs will come up on you and your people and all your officials.’ ” Then the LORD said to Moses, “Tell Aaron, ‘Stretch out your hand with your staff over the streams and canals and ponds, and make frogs come up on the land of Egypt.’” So Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land. But the magicians did the same things by their secret arts; they also made frogs come up on the land of Egypt. Pharaoh summoned Moses and Aaron and said, “Pray to the LORD to take the frogs away from me and my people, and I will let your people go to offer sacrifices to the LORD.” Moses said to Pharaoh, “I leave to you the honor of setting the time for me to pray for you and your officials and your people that you and your houses may be rid of the frogs, except for those that remain in the Nile.” “Tomorrow,” Pharaoh said. Moses replied, “It will be as you say, so that you may know there is no one like the LORD our God. The frogs will leave you and your houses, your officials and your people; they will remain only in the Nile.” After Moses and Aaron left Pharaoh, Moses cried out to the LORD about the frogs he had brought on Pharaoh. And the LORD did what Moses asked. The frogs died in the houses, in the courtyards and in the fields. They were piled into heaps, and the land reeked of them. But when Pharaoh saw that there was relief, he hardened his heart and would not listen to Moses and Aaron, just as the LORD had said. Then the LORD said to Moses, “Tell Aaron, ‘Stretch out your staff and strike the dust of the ground,’ and throughout the land of Egypt the dust will become gnats.” They did this, and when Aaron stretched out his hand with the staff and struck the dust of the ground, gnats came on people and animals. All the dust throughout the land of Egypt became gnats. But when the magicians tried to produce gnats by their secret arts, they could not. Since the gnats were on people and animals everywhere, the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hard and he would not listen, just as the LORD had said. Then the LORD said to Moses, “Get up early in the morning and confront Pharaoh as he goes to the river and say to him, ‘This is what the LORD says: Let my people go, so that they may worship me. If you do not let my people go, I will send swarms of flies on you and your officials, on your people and into your houses. The houses of the Egyptians will be full of flies; even the ground will be covered with them. “‘But on that day I will deal differently with the land of Goshen, where my people live; no swarms of flies will be there, so that you will know that I, the LORD, am in this land. I will make a distinction between my people and your people. This sign will occur tomorrow.’ ” And the LORD did this. Dense swarms of flies poured into Pharaoh’s palace and into the houses of his officials; throughout Egypt the land was ruined by the flies. Then Pharaoh summoned Moses and Aaron and said, “Go, sacrifice to your God here in the land.” But Moses said, “That would not be right. The sacrifices we offer the LORD our God would be detestable to the Egyptians. And if we offer sacrifices that are detestable in their eyes, will they not stone us? We must take a three-day journey into the wilderness to offer sacrifices to the LORD our God, as he commands us.” Pharaoh said, “I will let you go to offer sacrifices to the LORD your God in the wilderness, but you must not go very far. Now pray for me.” Moses answered, “As soon as I leave you, I will pray to the LORD, and tomorrow the flies will leave Pharaoh and his officials and his people. Only let Pharaoh be sure that he does not act deceitfully again by not letting the people go to offer sacrifices to the LORD.” Then Moses left Pharaoh and prayed to the LORD, and the LORD did what Moses asked. The flies left Pharaoh and his officials and his people; not a fly remained. But this time also Pharaoh hardened his heart and would not let the people go. Then the LORD said to Moses, “Go to Pharaoh and say to him, ‘This is what the LORD, the God of the Hebrews, says: “Let my people go, so that they may worship me.” If you refuse to let them go and continue to hold them back, the hand of the LORD will bring a terrible plague on your livestock in the field—on your horses, donkeys and camels and on your cattle, sheep and goats. But the LORD will make a distinction between the livestock of Israel and that of Egypt, so that no animal belonging to the Israelites will die.’” The LORD set a time and said, “Tomorrow the LORD will do this in the land.” And the next day the LORD did it: All the livestock of the Egyptians died, but not one animal belonging to the Israelites died. Pharaoh investigated and found that not even one of the animals of the Israelites had died. Yet his heart was unyielding and he would not let the people go. Then the LORD said to Moses and Aaron, “Take handfuls of soot from a furnace and have Moses toss it into the air in the presence of Pharaoh. It will become fine dust over the whole land of Egypt, and festering boils will break out on people and animals throughout the land.” So they took soot from a furnace and stood before Pharaoh. Moses tossed it into the air, and festering boils broke out on people and animals. The magicians could not stand before Moses because of the boils that were on them and on all the Egyptians. But the LORD hardened Pharaoh’s heart and he would not listen to Moses and Aaron, just as the LORD had said to Moses. Then the LORD said to Moses, “Get up early in the morning, confront Pharaoh and say to him, ‘This is what the LORD, the God of the Hebrews, says: Let my people go, so that they may worship me, or this time I will send the full force of my plagues against you and against your officials and your people, so you may know that there is no one like me in all the earth. For by now I could have stretched out my hand and struck you and your people with a plague that would have wiped you off the earth. But I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth. You still set yourself against my people and will not let them go. Therefore, at this time tomorrow I will send the worst hailstorm that has ever fallen on Egypt, from the day it was founded till now. Give an order now to bring your livestock and everything you have in the field to a place of shelter, because the hail will fall on every person and animal that has not been brought in and is still out in the field, and they will die.’” Those officials of Pharaoh who feared the word of the LORD hurried to bring their slaves and their livestock inside. But those who ignored the word of the LORD left their slaves and livestock in the field. Then the LORD said to Moses, “Stretch out your hand toward the sky so that hail will fall all over Egypt—on people and animals and on everything growing in the fields of Egypt.” When Moses stretched out his staff toward the sky, the LORD sent thunder and hail, and lightning flashed down to the ground. So the LORD rained hail on the land of Egypt; hail fell and lightning flashed back and forth. It was the worst storm in all the land of Egypt since it had become a nation. Throughout Egypt hail struck everything in the fields—both people and animals; it beat down everything growing in the fields and stripped every tree. The only place it did not hail was the land of Goshen, where the Israelites were. Then Pharaoh summoned Moses and Aaron. “This time I have sinned,” he said to them. “The LORD is in the right, and I and my people are in the wrong. Pray to the LORD, for we have had enough thunder and hail. I will let you go; you don’t have to stay any longer.” Moses replied, “When I have gone out of the city, I will spread out my hands in prayer to the LORD. The thunder will stop and there will be no more hail, so you may know that the earth is the LORD’s. But I know that you and your officials still do not fear the LORD God.” (The flax and barley were destroyed, since the barley had headed and the flax was in bloom. The wheat and spelt, however, were not destroyed, because they ripen later.) Then Moses left Pharaoh and went out of the city. He spread out his hands toward the LORD; the thunder and hail stopped, and the rain no longer poured down on the land. When Pharaoh saw that the rain and hail and thunder had stopped, he sinned again: He and his officials hardened their hearts. So Pharaoh’s heart was hard and he would not let the Israelites go, just as the LORD had said through Moses. Then the LORD said to Moses, “Go to Pharaoh, for I have hardened his heart and the hearts of his officials so that I may perform these signs of mine among them that you may tell your children and grandchildren how I dealt harshly with the Egyptians and how I performed my signs among them, and that you may know that I am the LORD.” So Moses and Aaron went to Pharaoh and said to him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before me? Let my people go, so that they may worship me. If you refuse to let them go, I will bring locusts into your country tomorrow. They will cover the face of the ground so that it cannot be seen. They will devour what little you have left after the hail, including every tree that is growing in your fields. They will fill your houses and those of all your officials and all the Egyptians—something neither your parents nor your ancestors have ever seen from the day they settled in this land till now.’ ” Then Moses turned and left Pharaoh. Pharaoh’s officials said to him, “How long will this man be a snare to us? Let the people go, so that they may worship the LORD their God. Do you not yet realize that Egypt is ruined?” Then Moses and Aaron were brought back to Pharaoh. “Go, worship the LORD your God,” he said. “But tell me who will be going.” Moses answered, “We will go with our young and our old, with our sons and our daughters, and with our flocks and herds, because we are to celebrate a festival to the LORD.” Pharaoh said, “The LORD be with you—if I let you go, along with your women and children! Clearly you are bent on evil. No! Have only the men go and worship the LORD, since that’s what you have been asking for.” Then Moses and Aaron were driven out of Pharaoh’s presence. And the LORD said to Moses, “Stretch out your hand over Egypt so that locusts swarm over the land and devour everything growing in the fields, everything left by the hail.” So Moses stretched out his staff over Egypt, and the LORD made an east wind blow across the land all that day and all that night. By morning the wind had brought the locusts; they invaded all Egypt and settled down in every area of the country in great numbers. Never before had there been such a plague of locusts, nor will there ever be again. They covered all the ground until it was black. They devoured all that was left after the hail—everything growing in the fields and the fruit on the trees. Nothing green remained on tree or plant in all the land of Egypt. Pharaoh quickly summoned Moses and Aaron and said, “I have sinned against the LORD your God and against you. Now forgive my sin once more and pray to the LORD your God to take this deadly plague away from me.” Moses then left Pharaoh and prayed to the LORD. And the LORD changed the wind to a very strong west wind, which caught up the locusts and carried them into the Red Sea. Not a locust was left anywhere in Egypt. But the LORD hardened Pharaoh’s heart, and he would not let the Israelites go. Then the LORD said to Moses, “Stretch out your hand toward the sky so that darkness spreads over Egypt—darkness that can be felt.” So Moses stretched out his hand toward the sky, and total darkness covered all Egypt for three days. No one could see anyone else or move about for three days. Yet all the Israelites had light in the places where they lived. Then Pharaoh summoned Moses and said, “Go, worship the LORD. Even your women and children may go with you; only leave your flocks and herds behind.” But Moses said, “You must allow us to have sacrifices and burnt offerings to present to the LORD our God. Our livestock too must go with us; not a hoof is to be left behind. We have to use some of them in worshiping the LORD our God, and until we get there we will not know what we are to use to worship the LORD.” But the LORD hardened Pharaoh’s heart, and he was not willing to let them go. Pharaoh said to Moses, “Get out of my sight! Make sure you do not appear before me again! The day you see my face you will die.” “Just as you say,” Moses replied. “I will never appear before you again.” Exodus 11 - Now the LORD had said to Moses, “I will bring one more plague on Pharaoh and on Egypt. After that, he will let you go from here, and when he does, he will drive you out completely. Tell the people that men and women alike are to ask their neighbors for articles of silver and gold.” (The LORD made the Egyptians favorably disposed toward the people, and Moses himself was highly regarded in Egypt by Pharaoh’s officials and by the people.) So Moses said, “This is what the LORD says: ‘About midnight I will go throughout Egypt. Every firstborn son in Egypt will die, from the firstborn son of Pharaoh, who sits on the throne, to the firstborn son of the female slave, who is at her hand mill, and all the firstborn of the cattle as well. There will be loud wailing throughout Egypt—worse than there has ever been or ever will be again. But among the Israelites not a dog will bark at any person or animal.’ Then you will know that the LORD makes a distinction between Egypt and Israel. All these officials of yours will come to me, bowing down before me and saying, ‘Go, you and all the people who follow you!’ After that I will leave.” Then Moses, hot with anger, left Pharaoh. The LORD had said to Moses, “Pharaoh will refuse to listen to you—so that my wonders may be multiplied in Egypt.” Moses and Aaron performed all these wonders before Pharaoh, but the LORD hardened Pharaoh’s heart, and he would not let the Israelites go out of his country. The Passover and the Festival of Unleavened Bread Exodus 12: The LORD said to Moses and Aaron in Egypt, “This month is to be for you the first month, the first month of your year. Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household. If any household is too small for a whole lamb, they must share one with their nearest neighbor, having taken into account the number of people there are. You are to determine the amount of lamb needed in accordance with what each person will eat. The animals you choose must be year-old males without defect, and you may take them from the sheep or the goats. Take care of them until the fourteenth day of the month, when all the members of the community of Israel must slaughter them at twilight. Then they are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs. That same night they are to eat the meat roasted over the fire, along with bitter herbs, and bread made without yeast. Do not eat the meat raw or boiled in water, but roast it over a fire—with the head, legs and internal organs. Do not leave any of it till morning; if some is left till morning, you must burn it. This is how you are to eat it: with your cloak tucked into your belt, your sandals on your feet and your staff in your hand. Eat it in haste; it is the LORD’s Passover. “On that same night I will pass through Egypt and strike down every firstborn of both people and animals, and I will bring judgment on all the gods of Egypt. I am the LORD. The blood will be a sign for you on the houses where you are, and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt. “This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the LORD—a lasting ordinance. For seven days you are to eat bread made without yeast. On the first day remove the yeast from your houses, for whoever eats anything with yeast in it from the first day through the seventh must be cut off from Israel. On the first day hold a sacred assembly, and another one on the seventh day. Do no work at all on these days, except to prepare food for everyone to eat; that is all you may do. “Celebrate the Festival of Unleavened Bread, because it was on this very day that I brought your divisions out of Egypt. Celebrate this day as a lasting ordinance for the generations to come. In the first month you are to eat bread made without yeast, from the evening of the fourteenth day until the evening of the twenty-first day. For seven days no yeast is to be found in your houses. And anyone, whether foreigner or native-born, who eats anything with yeast in it must be cut off from the community of Israel. Eat nothing made with yeast. Wherever you live, you must eat unleavened bread.” Then Moses summoned all the elders of Israel and said to them, “Go at once and select the animals for your families and slaughter the Passover lamb. Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. None of you shall go out of the door of your house until morning. When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down. “Obey these instructions as a lasting ordinance for you and your descendants. When you enter the land that the LORD will give you as he promised, observe this ceremony. And when your children ask you, ‘What does this ceremony mean to you?’ then tell them, ‘It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.’ ” Then the people bowed down and worshiped. The Israelites did just what the LORD commanded Moses and Aaron. At midnight the LORD struck down all the firstborn in Egypt, from the firstborn of Pharaoh, who sat on the throne, to the firstborn of the prisoner, who was in the dungeon, and the firstborn of all the livestock as well. Pharaoh and all his officials and all the Egyptians got up during the night, and there was loud wailing in Egypt, for there was not a house without someone dead. Read the full scripture of this Bible story below and find related articles, videos, and audio sermons for more Bible study resources about this story. Does God Send Natural Disasters as Judgment? What Were the 10 Plagues that God Inflicted on Egypt and Is COVID-19 Similar? Does God Send Natural Disasters as Judgment? Dr. Roger Barrier What Were the 10 Plagues that God Inflicted on Egypt and Is COVID-19 Similar? Alyssa Roat Does COVID-19 Fulfill Biblical Plague Prophecies? Madeline Kalu Is Coronavirus One of the Plagues in the Book of Revelation? Ed Jarrett Is There Historical Evidence of the 10 Plagues of Egypt? The Blood of Forgiveness and Cleansing Your Daily Bible Verse
Get Your Bible Minute in Your Inbox Every Morning What is the mark of the Beast? We hear so much about this in Christian circles today. And yet, there doesn't seem to be a solid consensus on what this looks like and when we'll see it appear. World War II German soldiers managed to tattoo numbers on the arms of every Jewish prisoner, but a time in this world when everyone on the earth would receive a mark either on their right hand or in their forehead—how could that be? In the span of my generation, what sounded like an impossibility in The Book of the Revelation written in approximately 90 A.D., today’s technology has made a reality. During that last Passover meal with His disciples, Jesus told them, “From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He” (John 13:19 NAS). He instructs us to read, hear, and heed the signs of His coming—to be ready—are you? Revelation 13:11-18: "Then I saw a second beast, coming out of the earth. It had two horns like a lamb, but it spoke like a dragon. It exercised all the authority of the first beast on its behalf, and made the earth and its inhabitants worship the first beast, whose fatal wound had been healed. And it performed great signs,even causing fire to come down from heaven to the earth in full view of the people. Because of the signs it was given power to perform on behalf of the first beast, it deceived the inhabitants of the earth. It ordered them to set up an image in honor of the beast who was wounded by the sword and yet lived. The second beast was given power to give breath to the image of the first beast, so that the image could speak and cause all who refused to worship the image to be killed. It also forced all people, great and small, rich and poor, free and slave, to receive a mark on their right hands or on their foreheads, so that they could not buy or sell unless they had the mark,which is the name of the beast or the number of its name. This calls for wisdom. Let the person who has insight calculate the number of the beast, for it is the number of a man. That number is 666." Photo courtesy: ©iStock/Getty Images Plus/Talaj The Book of Daniel tells us there will be a number of beasts. But the angel Daniel saw prefaced all this information with a single comment: “And he said, ‘Behold, I am going to let you know what will occur at the final period of the indignation, for it pertains to the appointed time of the end’” (Daniel 8:19 NAS). “And in the latter period of their rule, when the transgressors have run their course, a king will rise insolent and skilled in intrigue, and his power will be mighty, but not by his own power, and he will destroy to an extraordinary degree and prosper and perform his will; he will destroy mighty men and the holy people. And through his shrewdness he will cause deceit to succeed by his influence; and he will magnify himself in his heart, and he will destroy many while they are at ease. He will even oppose the Prince of princes. But he will be broken without human agency” (Daniel 8:23-25 NAS). Daniel’s beast, according to Revelation 13:1-3, is Beast #1, the anti-christ. And Beast #2 is identified in Revelation 13:11 as the false prophet—a religious leader who has all the power of Beast #1 as long as he’s in the presence of this first beast. God left a message in Daniel 7 so we would know a fourth beast/kingdom will devour the whole earth and crush it. And out of this kingdom, one will rise who is different from all the rest and he will subdue three kings. Keep your bookmark in the 7th, 8th and 9th Chapters of Daniel and go to Revelation Chapters 13-20. “And he will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time” (Daniel 7:23-25 NAS). So where does Daniel’s beast come from? Out of an end times, one world government, where he rises over many kings, but finally subdues the last three. The Book of Revelations gives us a final preview of what’s coming, not to scare us, but to help us connect the dots… and be ready. When Jesus speaks to the churches in Chapters 2-4 of Revelation, He repeats seven times, “He who has an ear, let him hear what the Spirit says to the churches.” And that’s us folks. We’d best listen up! The angel Gabriel gave Daniel the message of what’s called the 70 weeks of Daniel—a countdown on God’s time clock of the ages—the clock began ticking with the decree to restore and rebuild Jerusalem. And that decree was issued by Cyrus in 538 B.C. Daniel 9:26-27 tells us, “…the people of the prince who is to come will destroy the city and the sanctuary” (the city is Jerusalem, the sanctuary is the temple… does this mean there will be a new Jewish temple during the time of the beast? Let’s read on.) “And he (the prince who is to come) will make firm covenant with the many for one week (seven years), but in the middle of the week (3 ½ years) he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.” Revelation Chapter 13 gives a more detailed description. But we know this beast is the anti-christ and God gives him power to rule over the whole earth for 42 months. And he brings another beast with him. Why Beast #2, of course. He looks like a lamb, but speaks like a dragon. This beast is identified as the false prophet—the religious leader of this end-time prophecy. He has no power of his own, but in the presence of Beast #1, he has all of the power of the first beast. And he orders all the earth to worship Beast #1. He performs signs… even making fire appear to come out of heaven. He is a deceiver who builds an image that all who are alive on this earth must worship. He is even given power to make this image breathe and speak. And if the people don’t fall down and worship this image they are beheaded. (Revelation 20:4 NAS) And Revelation 13:8-9 tells us “…all who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. If anyone has an ear, let him hear.” Revelation 16:13 adds information about these two beasts by letting us know after God’s bowl judgments begin, the power source behind the two beasts joins them in a desperate attempt to defeat the Sovereign God of all Creation. And this third one is none other than the serpent—the dragon of old—Satan. We see the picture of unclean spirits like frogs coming out of the mouths of these three unholy ones—spirits of demons going out to gather the kings of the earth to war of the Great Day of God. Beast #2 who caused the image of beast #1 to be constructed has issued an order that everyone—small or great, rich or poor, free or slaves—be given a mark on their right hand or in their forehead. This makes my mind shift into overdrive. A few years ago, a chip was invented that holds all a person’s information. Alarm bells screamed in my head when teens were urged to have these chips implanted in their hand so when they decide to party-hearty their information can’t be stolen, and to persuade parents, if their child were in harm’s way, they could be tracked. During this 42 month period, a person without the name of the beast or the number of his name will not be able to buy or sell. Revelation 13: 18 says: “… the number is that of a man; and his number is 666.” Think for a moment about what that indicates. Probably a cashless society. Those who refuse the mark won’t be able to buy groceries, gas, medicine—nothing. They will have no way to earn what they need, because without the mark of the beast, there will be no banks or places to store earned wealth. And with the technology of our time, what should that provoke within each one of us? Urgency! An immediate need to share the truth of the Gospel of Jesus Christ to all within our sphere of influence. From the beginning, the serpent—Satan—has desired to be like God. His unholy trinity mocks The Father, Son, and Holy Spirit of God. God’s Word tells us: “Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour” (1 Peter 5:8 NAS). Tucked back in Leviticus 19:28 we find these words: “You shall not make any cuts in your body for the dead, nor make any tattoo marks on yourselves: I am the Lord.” But God gives everyone the choice—to trust Him or not. But receiving the mark ends all choice. “If anyone worships the beast and his image, and receives a mark on his forehead or upon his hand, he also will drink of the wine of the wrath of God…and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lord. And the smoke of their torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name” (Revelation 14:9-11 NAS). Many will come to faith in the Lord Jesus Christ during these years of tribulation, but the cost of that choice will be their life. Revelation 6:9 gives us a glimpse of those who’ve been martyred because of their faith in Jesus. God has safely cloistered them under the altar, where they ask Him, “How long, O Lord, holy and true, wilt Thou refrain from judging and avenging our blood on those who dwell on the earth?” They were given white robes and instructed to rest until the number of those who were to be killed, as they had been, was completed. Revelation 7:15 tells us: “For this reason, they are before the throne of God; and they serve Him day and night in His temple… they shall hunger no more… for the Lamb… shall be their shepherd… to guide them to springs of the water of life; and God shall wipe every tear from their eyes.” And now the good news! Revelations 19 and 20 record the closing hours of this age. I invite you to read these final chapters to visualize the great victory of our Lord Jesus Christ. Beasts 1 and 2 are seized by the mighty angels and pitched alive into the lake of fire and brimstone. Then another angel comes down out of heaven, holding the keys to the great abyss. He seizes and binds Satan and throws him into the abyss. This angel shuts and seals this bottomless pit over Satan where he is bound for 1,000 years so he can no longer deceive the nations of the earth. But after 1,000 years, this devil of old must be released for a short time… and I’m not going to tell you the rest of the story. Revelation 20-22 are worth the read! These chapters are easy to understand and God promises a blessing to all who will read, hear, and heed the words of the prophecy of Revelation. Jesus warns: “For the time is near” (Revelation 1:3 NAS). “Nevertheless, the firm foundation of God stands, having this seal, ‘The Lord knows those who are His,’ and ‘Let everyone who names the name of the Lord abstain from wickedness’” (2 Timothy 2:19 NAS). I know the messages of Revelation and Daniel make the eyes of unbelievers roll and they turn us off with a chuckle. But those who choose to turn from God in no way invalidate His instructions to us to go and make disciples. We are to share what our Lord has and is doing in our lives. The study of the Revelation of Jesus Christ will become clearer as the Day approaches. In my lifetime, I’ve seen technology develop that allows us to see what happens across the globe in real time. In the 11th Chapter of Revelation, God told us the whole world would look on the dead bodies of the two witnesses and rejoice. When I was a young girl, I wondered, Lord, how can that happen? Now I know. I wondered how anyone or anything could track the population of the whole earth… but now we have computers programed to do just that. They already track your shopping habits, your online exchanges… what’s next? Time is short! God has been merciful. Repentance is urgent. Judgment is imminent. Jesus is near—even at the door. Wife, mother, and Mimi, freelance artist and photographer, DiAne Gates writes for children, young adults, and non-fiction for adults through her blogs, https://dianegates.wordpress.com/ and www.floridagirlturnedtexan.wordpress.com. She also facilitates a GriefShare support group. DiAne’s award winning, ROPED, first in her western adventure series released July of 2015, and the second book, TWISTED, released by Pelican Book Group July 14, 2017. Third book in this series, UNTIED, is her WIP. Visit DiAne on Facebook. What Is the Mark of the Beast in the Bible? 3 Reasons Christians Should Stop Worrying about the Mark of the Beast
Overview - 1 Samuel 1Treasury of Scripture Knowledge1 Samuel 1:1 (King James Version)one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen. Ramathaim-zophimThis ancient town, now called Ramla, is, according to Phocas, about thirty-six miles west of Jerusalem, and, according to modern travellers, about nine miles from Joppa and a league from Lydda, between which it is situated. It is built on a rising ground, on a rich plain, and contains about two thousand families. Luke 19 ; Matthew 27:57 Arimatheamount. Judges 17:1 ; 19:1 Elkanah 1 Chronicles 6:25-27 1 Chronicles 6:34 Zuph 9:5 Ephrathite 17:12 Judges 12:5 ; Ruth 1:2 ; 1 Kings 11:26 Overview - 1 Samuel 1Treasury of Scripture Knowledge1 Samuel 1:1 (King James Version)one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen. Ramathaim-zophimThis ancient town, now called Ramla, is, according to Phocas, about thirty-six miles west of Jerusalem, and, according to modern travellers, about nine miles from Joppa and a league from Lydda, between which it is situated. It is built on a rising ground, on a rich plain, and contains about two thousand families. Luke 19 ; Matthew 27:57 Arimatheamount. Judges 17:1 ; 19:1 Elkanah 1 Chronicles 6:25-27 1 Chronicles 6:34 Zuph 9:5 Ephrathite 17:12 Judges 12:5 ; Ruth 1:2 ; 1 Kings 11:26
Get Your Bible Minute in Your Inbox Every Morning In Jeremiah 17:14 we hear the cry "heal me Lord, and I will be healed...", and in Jeremiah 30:17 we hear God say "I will restore your health, I will heal your wounds." James 5:13 tells us "a prayer offered in faith makes a sick person well." God cares about our whole being - body, soul, spirit. Whether we are in need of physical, emotional, or spiritual healing - He knows and He cares. Let us pray in God's will that complete healing is ours. Use these prayers for healing as you seek God's strength and comfort. Do you need God's healing in your life? God isn't just the one who healed in Bible stories. He is the same yesterday, today, and tomorrow (Hebrews 13:8). Jehovah Rapha (our Lord who Heals), from Exodus 15:26 and Jesus Christ – who healed the lame, blind, deaf, and diseased in the New Testament – is the same healing God today. He wants the redeemed to pray for their healing as an act of trust and dependence on Him and to know where our ultimate source of healing comes from. While some aspects of our being are healed immediately, others He heals over time as a way of transforming us into Christ's likeness. Thank you that you love [name of person who needs healing]. I know that you hate what their illness is doing to them/me. I ask, in the name of Jesus, that you would heal this disease, that you would have compassion and bring healing from all sickness. God, I thank you that [name of person who needs healing] belongs to you and that you are in control of everything that happens from our first breath to our last sigh. We confess our need for you today. We need your healing and your grace. We need hope restored. We need to be reminded that you work on behalf of those you love, constantly, powerfully, completely. Forgive us for trying to fix our situations all on our own. Forgive us for running all different directions and spinning our wheels to find help, when true help and healing must be found first in You. Forgive us for forgetting how much we need you, above everyone and everything else. We come to you and bring you the places we are hurting. You see where no one else is able to fully see or understand. You know the pain we've carried. The burdens. The cares. You know where we need to be set free. We ask for your healing and grace to cover every broken place. Every wound. Every heartache. Thank you that you are Able to do far more than we could ever imagine. Thank you for your Mighty Power that acts on behalf of your children. We reach out to you, and know that you are restoring and redeeming every place of difficulty, every battle, for your greater glory. Thank you that you will never waste our pain and suffering. We love you. We need you today. In Jesus' Name, Amen. Here I am again, asking You to do what only You can do in my life. Scripture tells me that You are the same yesterday, today, and forever. You are the God who performs miracles! So do a miracle in me! Heal me through and through! Deliver me from my tendency toward anxiety and worry. Show me how You fight for me. Give me a vision for what a healthy-healed-me looks like, and help me to go after that girl with tenacity and purpose. Take my efforts and multiply them, Lord. My soul waits for You to do what only You can do. I love You, Lord. Amen. I ask for your healing over every part of my life – physically, emotionally, mentally, and spiritually. I ask that you’d make me strong and resilient for the days ahead. I know that you have great purpose for those who believe in your name. I lean fully on you Lord, for You alone are able. I love you; I need you this day, and always. In Jesus' name, Amen. We know there is pain in this fallen world. You told us there would be. And we know the enemy of our souls wants to torment us. Remind us of your truths, Lord. Let us reflect on them. And wrap ourselves up in them when we are in pain, or we feel alone. You said in Numbers 23:19, that you are not a man that you should lie. If you said something, you will do it, if you spoke it, you will make it good. Thank you for always answering us when we call. And thank you that you said in Romans 8:27 when we don’t know what to pray that the Holy Spirit will pray for us. Thank you, God, that no matter what we go through, you will always be there. We pray this in Jesus’ precious name. Amen. “Many are the afflictions of the righteous, but the LORD delivers him out of them all. He keeps all his bones; not one of them is broken.” (Psalm 34:19-20) Father, You will not leave me alone, for You are near. I may have affliction, but You deliver me. You are so loving and faithful. So I look to You now, Father, keep these bones. I ask for healing and give You every ounce of glory. In Jesus’ name, Amen. Photo credit: ©Getty Images/monkeybusinessimages We know there is pain in this fallen world. You told us there would be. And we know the enemy of our souls wants to torment us. Remind us of your truths, Lord. Let us reflect on them. And wrap ourselves up in them when we are in pain, or we feel alone. You said in Numbers 23:19, that you are not a man that you should lie. If you said something, you will do it, if you spoke it, you will make it good. Thank you for always answering us when we call. And thank you that you said in Romans 8:27 when we don’t know what to pray that the Holy Spirit will pray for us. Thank you, God, that no matter what we go through, you will always be there. We pray this in Jesus’ precious name. Amen. “Some were fools through their sinful ways, and because of their iniquities suffered affliction; they loathed any kind of food, and they drew near to the gates of death. Then they cried to the Lord in their trouble, and he delivered them from their distress. He sent out his word and healed them, and delivered them from their destruction.” (Psalm 107:17-20) You send out Your word and You heal. When I cry out, You deliver me from my own destruction—from the sin I have embraced. I’m crying to You now, oh Lord. Deliver and heal me like only You can. Take me to that place of security and firm footing that’s found only in Your strength and righteousness. I give You all the praise. In Jesus’ name, Amen. You can heal us in a heartbeat. We pray for Your miraculous healing today. From depression, life-long disease, sudden failures, addictions and massive handicaps. We pray for miraculous healing because we know you are as capable of fixing our physicalities as you are to hold the oceans in place as the earth spins around. Through Your Son’s death on the cross, we have the opportunity to be healed spiritually. By believing in Jesus we are connected straight to You in prayer and presence. Bless our hearts to believe in You beyond our heart’s capacity. Strengthen our faith where it is weak and strengthen our resolve to linger in Your presence a little longer each day. Take our pain away, according to Your will, in Your time. We’re not promised a painless life on this earth, but You do want us to live a happy one. Send Your Spirit to help us see past our circumstances and onto Your calling on our lives. Sickness and injury can’t stop God-placed dreams. Fill our hearts with hope as we wait on You to move in our lives and flow out from our hearts. In Jesus’ Name, Amen. Photo credit: ©Getty Images/Mindful Media In Jesus’ name, please heal my heart and fill me with joy again. You know I lost my joy because of the things that happened, but I have forgiven the people who hurt me. Now, Father, I need You to restore my heart. Restore unto me the joy of my salvation, Father. Uphold me with Your generous Spirit. Strengthen and help me, Lord. Put the bounce back in my step, the smile back on my face, and the dance back in my feet. Help me to rejoice always, Father, for this is Your will for me. Thank You, Father God, and I praise You for hearing and answering my prayer. In Jesus’ name I pray, amen. The times we’re in right now feel so uncertain. We’re battling fear and worry at every turn. We don’t know what the future holds, but we believe you’re holding us and won’t let go. We’re desperate to feel your presence surrounding us. We humble ourselves before you, aware of our need for you and believing in your great power. Thank you that no matter what we face, we know you are still greater. We praise you for your truth and are so grateful you’ve set us free from the clutching grasp of sin and death. Forgive us God, for the times we’ve missed the mark. Help us to live strong and walk wisely, filled by the power of your Spirit within us. Lord, thank you that our comfort abounds through Christ. Nothing in the world can bring us the comfort and peace that you alone can offer. Thank you that you understand our trials, and you care. Through our own struggle and pain, help us to be your vessels to offer comfort and strength to others who are hurting. Thank you Lord that through every weakness and hard place, your strength is displayed in our lives. We can’t do it on our own. But you can, through us. Your power is Mighty within us, you are our Helper and our Strength. All things are possible through you. Photo credit: ©Getty Images/Prostock-Studio I never imagined that I would get this virus. I trust you, but I confess I’m afraid of the unknown. I don’t know how bad my symptoms will get, and I hate knowing I might have infected other people before I knew I was sick. You are the Great Physician, and so I pray for healing. I pray I don’t end up in the hospital and I pray that I didn’t spread this to other people. Give me courage to face the day. Give me the self-discipline to rest and take care of my body while I’m recovering. Help me to praise you, even in this storm. Help me to glorify you with my attitude even in this trial. Help me to spread hope, not fear. Remind me that while I don’t know what my future holds, I know who holds my future. Amen Our hearts are burdened for our friends who are hurting right now. We ask that you would be their comforter, that you would cover them with your infinite grace and mercy, surrounding them in peace during this dark season. We pray for fresh grace, for renewed strength, for your goodness and mercy over their lives today. Thank you God that you are with us always, that your presence is mighty, and you hear our prayers on behalf of those we love. We ask that you would show yourself strong on their behalf. Remind them that nothing is too difficult for you, and you are leading them through this difficult time, covering them in your care. We know and believe beyond any doubt, that your power and love will never fail. Amen. We thank you that you alone are our refuge and strong tower. We thank you that no matter what we face, you are still on the throne, you are still in control, and nothing can ever stand against you. Thank you that you hold the victory in this world, and you have promised in your Word that you will be with us through any hardship we may face. You are always trustworthy. You are all-powerful. You are fully able. You are Lord over every situation no matter how difficult it may seem. You are our healer and will never waste the pain we carry today. You promise to use all things for good in some way, because you are a God of miracles and nothing is too difficult for you. Today my spirit is heavy and my body is weak. I cannot bear the weight of this anxiety and panic any longer. I recognize I can’t get through this alone, and I pray against the very active enemy who is trying to shake my faith and tear us apart. Help me stand strong in you. Fortify these weary bones and remind me of the truth that this pain and panic will not last forever. It will pass. Fill me with your joy, peace and perseverance, Father. Restore my soul and break the chains of anxiety and panic that bind me. I trust you with my panic and I know that you have the power to take it all away. But even if you don’t, I know I don’t have to be a slave to my fear. I can rest in the shadow of your wings and I will rise and overcome by your unwavering strength. In Jesus’ Name, Amen. This is hard. This hurts. My heart longs to fix things, but I know I can’t. I know I cannot change anyone, but You can. I surrender my hurts, my thoughts, my loved ones, and our broken family to You. I release my grip and my desire to control. Give me the strength and courage to do so, not just now as I sit in Your presence, strengthened by Your Spirit, but each moment my fear rises up. Allay my fear by reminding me of truth — the truth that You are, even now, working all things out for my good and Your glory (Romans 8:28). The truth that You love my loved ones even more than I do, that You desire wholeness and restoration, family unity, even more than I do. And the truth that You will never leave us or forsake us. I know You’re fighting for me and my family. And I entrust my heart to You. Thank You for being here, ever by my side, to guide, hold, strengthen and comfort me in my time of need. Today I need your help, Lord, not to feel anxious. I cannot take care of my concerns on my own. Instead of worrying, I hand over my cares to You because I know you care for me. Thank you that you are the God who sees me and stays with me no matter what I am going through. Forgive me when I hold onto my sorrow and lack the faith to believe that you will never leave me or abandon me. I give you praise that you are sovereign, and I pray that you would take care of our needs today. Thank you for peace that passes understanding, the peace that comes only from knowing that you are an all-powerful, loving God, and you are good. I put my trust in you. Photo credit: ©Getty Images/Valentina Shilkina You are the God who heals. I praise you for your healing power and pray for health and strength today. Your Word is life and healing to my bones. You bore my sickness and pain and brought healing to the world through your suffering. Even if I walk through the valley of the shadow of death, I will not fear because you are with me, and you are comforting me. Please give me peace and help me focus my mind on you. Thank you that in my weakness I am made strong through you. I am weary and don’t know when this “race” will end in my life. I feel like I’ve been running forever, trying to outrun this trial. Help me to stop trying to outrun my pain but rather run with endurance the race you have set before me. I know that because of you I am ultimately a victor over the trials in my life. I know that nothing in this world can separate me from your steadfast love. Please give me a measure of your love today; give me the strength to endure this trial. Thank you for your love for me that never ends! And thank you for the crown of joy that awaits me forever in your Kingdom! In Jesus' name, Amen. Photo credit: ©Getty Images/Digitalskillet We know each day has a purpose You will in our lives. On the days it is hard for us to stand up against all of the calamity and chaos in the world flying at our faces, help us to seek You and find You in moments of calm and clarity. Let Your peace reign our hearts, minds, and actions. Let Your Holy Spirit fall over us in a calm sense of purpose, yet renewed vigor to follow Jesus with more determination each day we live. Thank You for life. Thank You for the people You have faithfully placed around us. Thank You for the talents, gifts, blessings, healings, and purposes You have weaved into our lives. Thank You for choosing us, Jehovah Jireh. In You, we have all we need. Let the verses of the Psalms we marinated our hearts in today feed our bodies, minds, and souls the strength we need to follow You wholeheartedly every day You will for us to walk this earth. You are the God who sees me. Even now, as I hurt, You are with me. Thank You for Your comfort and Your peace, even in the most difficult of days. Help me feel Your Presence with me now. Help me understand Your unwavering love for me. Give me the strength and the courage to persevere so I might comfort others through my testimony. In Jesus’ name, Amen. Photo credit: ©GettyImages/Photo by Hanneke Luijting I come before you with a heart weighed down by disappointments. Life hasn’t turned out like I expected. I feel let down, like I’ve been failed in some way. I don't know what to do with these disappointments. Help me Father to have an eternal perspective. Help me to see my disappointments in light of what Jesus purchased for me at the cross. Help me to seize those disappointments as opportunities to draw closer to you and not away from you. Help me to learn from them. Help them to shape me more and more into the image of your Son. Help me to see Jesus in them and to see his love and grace for me. In the name of Jesus I pray, Amen. If I’m honest, there are times where I feel deep pain. It’s hard to continue. There are no smiles. I don’t feel joy. Please help me trust You when it’s hard. Help me believe that, with time, You can make something beautiful of my life. In Jesus’ Name, Amen. Photo credit: Unsplash/Priscilla du Preez Powerful Prayers for Healing That Provide Strength and Comfort 35 Prayers for Healing the Sick and Hurting
Get Your Bible Minute in Your Inbox Every Morning Jesus warns in Matthew 24:11 that many false prophets will rise up in the last days. He saw what we are now living. Truth has been exchanged for comfort and convenience. So many of us don’t know what to believe because we have not taken the time to study God’s Holy Word. Even those who are in the church can find themselves susceptible to false teachings because we have not invested in knowing God and his character on our own. Before Paul met Jesus he was a Pharisee that personally persecuted Jesus followers. In this role he would have spent his whole life immersed in the Jewish teachings and scriptures. Once he met Jesus all that knowledge he had gained from a lifetime of studying came to life and he had the ability to understand and articulate to others how God fulfilled his promise of a Savior that was declared throughout scripture through Jesus. Paul both had to meet Jesus and had to know God’s word to be the leader in the early church that God had called him to be. The same is true for us. We need to encounter Jesus and his Holy Spirit as well as be diligent in taking time to study and understand the Bible so we can point our world to truth when evil wants to bring confusion. When we see things happen in our world that grieve us, we need God’s Spirit of comfort, wisdom, and truth to empower us. John 16:13 says, “But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.” God knew that our time on Earth would be filled with trials and troubles. He sent us a helper that guides us towards truth and empowers us to live a holy life as Christ followers. We need God’s Spirit at work in our lives daily! We were never meant to weather the stores of this world on our own. When we start to feel overwhelmed by what we see it’s time to get on our knees and cry out to God’s Spirit to help us! Through it all, our posture should be one of humility. Acts 20:19 says, “I served the Lord with great humility and with tears and in the midst of severe testing by the plots of my Jewish opponents.” Paul knew that our job was not to angrily get bitter at the evil around us. Even as our hearts are grieved, our attitude is one of service, love, and humility. We weep for and with those who are lost and need God’s light to illuminate the darkness that is so common in our world. Amanda Idleman is a writer whose passion is encouraging others to live joyfully. She writes devotions for Your Nightly Prayer, Crosswalk Couples Devotional, Your Daily Prayer, and more. She has work published with Her View from Home, on the MOPS Blog, and is a regular contributor for Crosswalk.com, Biblestudytools.com, and Christianity.com. She has most recently published a devotional, Comfort: A 30 Day Devotional Exploring God's Heart of Love for Mommas, alongside her husband’s companion devotional, Shepherd. You can find out more about Amanda on her Facebook Page or follow her on Instagram.
Get Your Bible Minute in Your Inbox Every Morning Psalm 119:11Your word I have hidden in my heart, that I might not sin against You. (NKJV) 2 Timothy 3:16–17All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work. (NKJV) I have to admit, I get pretty excited about studying the Bible! I love to dig into the Scriptures and discover the amazing depths of truth and wisdom that are there. I’ve heard it said that “the closer you look, the greater the Book!” I’ve certainly found that to be true in my journey. Over the years, I have found five specific ways of studying the Bible that have been very helpful for me. Since they have been such a blessing to me, I thought I’d take a few moments to share them with you. Here they are: This is a Bible study in which you focus on a specific book of the Bible. The idea is that you are seeking to master the content of one specific book. As a part of this study, you will want to research many details about the book, such as the author, recipients, date of the document, general themes of the book, place where the book was written, purpose of the book, people of interest in relation to the book, etc. When doing this type of study, it is helpful to read through the specific book several times. I know one pastor who would read a book 50 times through to master the book. The topical study is an approach to Bible study in which you start with a topic of interest and then trace all the Scriptures through the Bible that relate to that topic. When done properly, this is basically a form of systematic theology. In other words, you are systematically going through the Bible and developing a theology around a specific topic. This is helpful when you want to gain a fuller understanding about what God has to say about a specific issue. A character study, also known as a biographical study, is when you research everything the Bible has to say about a specific person in the Scriptures. It can be fascinating and enlightening to gain a fuller understanding of a character from the Bible when you begin to piece together all the things that the Scriptures say about that person. Studying great men and women of faith can help you immensely when you begin to piece together the clues about their lives as they are described from various passages in the Scriptures. And studying the lives of people who fumbled in their faith can also serve as a healthy warning about things to avoid in your own life. A saturation study is when you decide to completely saturate your mind with a specific portion of scripture. The idea here is that you pull out a specific passage, and then you read that passage over and over and over until your mind is completely filled with every meaning and every nuance from the selected verses. For instance, you might pull Romans 12 out for special study. In this type of study, you might read the chapter perhaps every day for 30 days or so. Or you might choose a short (or long) book of the Bible to saturate your mind. Some have chosen books such as the Epistle of James to read 10, 20, 30 or more times in order to completely soak their minds with those truths. The word study is when you take a specific word in the Bible and discover every single way that it is used throughout the Old and/or New Testaments. For instance, you may decide to study how the term Spirit is used in the Bible. And you may find differentiations between the ways that it is used in the Old Testament as compared to the New Testament. Likewise, there are many, many great words that would be helpful for you to study: grace, peace, faith, courage, discouragement, send, devil, idolatry, etc. The list of great words is never-ending. WARNING: Be extremely careful when studying the Bible. It just might change your life forever! Photo credit: ©GettyImages/monkeybusiness images 8 Ways to Study the Bible More Efficiently
Get Your Bible Minute in Your Inbox Every Morning Various views abound in Christian circles about what demon possession is and is not. In history, people commonly associated possession and spiritual attacks with psychological illness and physical disease. Mental struggles were also pushed aside as spiritual problems caused by evil spirits. Today, some churches continue to hold these views and want us to believe that any problem in life is associated with a demon. On the other extreme is a denial of anything spiritual. Christians in this group think that modern society has proven that possession and evil spirits are mere superstitions, lingering beliefs of a former age. They argue that Jesus was stooping to the beliefs of the times when He “cast” out demons. For them, evil exists only in the abstract. Yet, the Bible teaches us something much different. Satan exists, as do fallen angels known as demons. They followed Satan in his rebellion and continue in his work today by fighting against the spread of the gospel and the spiritual growth of believers. Although the devil and demons often get more credit than they deserve in terms of power and influence, they are active in the world. They can and do possess people. Jesus encountered many such people in His earthly ministry, offering them healing and liberation from demons because He is the all-powerful Son of God. Believers may feel hesitant to discuss a topic like possession in today’s relativistic society. They might also reason that they do not need to think about this topic since every person who has placed faith in Jesus’ death and resurrection cannot be possessed (Romans 8:9-11; 1 John 4:4). However, we need a biblical view of demons and their activity in the world today. The rise in the occult’s popularity (New Age spirituality, astrology, crystals, Wicca, etc.) means we will likely encounter people who are oppressed by evil spirits and even some who have experienced or will experience possession. To understand this topic from a scriptural standpoint, though, we need to look at what demon possession is not. A common misconception among some Christian groups is that those who suffer from mental or psychiatric disturbances are demon-possessed. These believers think that someone who struggles with depression or schizophrenia, for example, is under the influence of malicious spirits. Instead of seeking to find the suffering person proper treatment, these Christians will stigmatize mental and psychological problems as spiritual issues. This view stems largely from a lack of education about mental and psychological health. Popular terminology also contributes to this misunderstanding, such as when individuals refer to “past demons” or “facing my demons.” A mixture of lack of knowledge and confusion about terms has contributed to some churches’ bias and stigma against mental conditions. Far from being the effects of demon control, mental and psychological illnesses are present in the world because of the Fall of Man. Before the Fall, everything was good, so Adam and Eve did not feel depressed or ashamed (Genesis 1:31). Neither did they suffer from delusions or hallucinations. Sin entering the world changed the good world God had created into a broken place where people suffer from disease and die (Romans 5:12). Living in a world darkened by sin is the cause of mental and psychological issues, not demon possession. Thankfully, in recent years, many Christians, churches, and ministries have promoted a biblical understanding of emotional well-being, mental health concerns, and psychological conditions. These individuals and groups are helping others properly understand these issues from a biblical viewpoint. Also, they are encouraging and mobilizing churches to become agents of healing and hope for sufferers of mental, psychiatric, and psychological illness instead of promoters of stigma. Deliverance ministries abound today, offering services to those who are spiritually oppressed. People involved with these ministries believe that problems they encounter in life, including issues with physical ailments, are a result of demonic influence. According to some of these ministries, the ailments we encounter have a specific demon attached to them. To rid themselves of these afflictions, they must cast out the demon. Deliverance ministries meet this need, offering prayers and healing for those experiencing spiritual bondage. In the Bible, individuals did experience physical symptoms during possession. A child was thrown down in a convulsive fit during an account of possession (Luke 9:42). Others were bound by physical afflictions, such as muteness or a crippled body (Matthew 9:32-33; Luke 13:11-16). Some Christians may assume, based on these examples, that demons can cause physical illness. However, we need to remember that just because certain symptoms were associated with affliction from a demon does not mean that a person suffering from an illness is demon-possessed. For example, the boy only experienced a convulsion because he was possessed. He is not like others who suffer from epilepsy due to a neurological or biological disorder. Jesus healed others who had physical illnesses, which were not associated with spirits, during His earthly ministry. The woman with the bleeding disorder suffered for numerous years due to her affliction, but she was not demon-possessed (Luke 8:43-48). The blind man in John’s gospel also was not under the influence of an evil spirit (John 9:1-12). We should be careful not to jump to conclusions about illnesses. Just because a person has a physical condition does not mean it was caused by a demon or an act of sin (John 9:1-3). Nor does it mean they need help from a deliverance ministry or to engage in spiritual warfare. They need medical treatment, which God has lovingly provided in His general grace to humankind. Photo Credit: ©iStock/Getty Images Plus/KatarzynaBialasiewicz Connected to the topic of deliverance ministries is the idea that certain sins come from demonic influence. For instance, people involved in these ministries would argue that addictions are due to a spirit’s control in their lives, as are struggles with sexual immorality. If a person wants freedom from a specific sin, they must seek prayer and healing. The problem with this view is that it fails to acknowledge the reality of sinful human nature. We are all born with a nature inclined towards sin and freely choose to do wrong. Hence, Scripture tells us that “There is no one righteous, not even one” (Romans 3:10; Psalm 14:1). We all fall short of God’s glory (Romans 3:23). A problem with sin, such as drunkenness or adultery, is not due to a demon. Humans are fully capable of doing wrong without the help of evil spirits, though Satan does like to urge us along. As R. C. Sproul wrote in an article on the Ligonier Ministries website, “We can never say, ‘The Devil made me do it.’ We can say that we are tempted, incited, or seduced by Satan, but not that we are controlled or coerced by him.” What people must fight against in times of temptation is not demons but the sinful flesh. This is only done through the power of the Holy Spirit as we walk in accordance with His guidance (Galatians 5:16). Instead of blaming demons for our sins, we need to confess and take responsibility for our actions, seek forgiveness, and find true deliverance from sin in Christ. Photo Credit: ©Getty Images/Ardasavasciogullari Hollywood tells us that demon possession sounds and looks a certain way: a deep, unearthly voice. Hair draped in front of a face, covering a devilish grin. Creepy children crawling across walls and contorting their bodies. Many people watch these movies without any belief that demons are real, let alone that these malicious spirits could enter and control a person. For others, though, the only knowledge they have of the demonic is from horror movies like The Exorcist. Although a large amount of these movies has been influenced by Christianity and accounts of Catholic exorcists, we need to practice discernment when examining these films. Horror movies are meant to scare, so a lot of what is shown in them is exaggerated and sensationalized. A common theme in films is that children are the main victims of demon possessions, usually young girls. Scripture does include accounts of children suffering from possession, but they are not the only targets of Satan’s attacks. For example, in the Bible, a grown man was possessed by a multitude of demons, collectively called Legion (Luke 8:26-39). A woman, who was crippled, also suffered from demonic oppression (Luke 13:11). Demons can attack both adults and young people. There is no age limit. In addition, contorted bodies, people crawling on walls, and excess violence may be popular on the screen, but not all possessions are like that. As Father Francesco Bamonte is quoted as saying in an article by Carol Glatz on the website for the United States Conference of Catholic Bishops, “The destructive fury of the demon … does not always occur in exorcisms or, at any rate, not with the virulence depicted in the movies." Just because possessed individuals do sensational things in movies does not mean this always occurs in real life. Horror movies also provide misleading information about exorcisms. Unlike these movies, which emphasize that a demon can only be cast out through a ritual and with great personal struggle, the biblical truth is far different. Jesus cast out demons because He is God and greater than evil spirits. The apostles, likewise, relied on Jesus’ power to drive out demons. Today, the same is true since people can only experience freedom from demons and possession through the power of Christ. Rituals do not deliver anyone. Neither Catholics nor Protestants trust in their own authority to free people from demonic oppression and possession. Instead, they trust that Christ is greater and will work to free afflicted people from a demon’s control. Christians ask for Jesus’ help in these situations through prayer and a firm trust in Scripture. To confront a demon or Satan personally is inviting danger and attack (Acts 19:13-16). Even the Archangel Michael did not confront Satan on his own, but said, “The Lord rebuke you” (Jude 1:9). All Christians are wise to do the same, trusting in Jesus’ power and sovereignty. In the Western world, there are a variety of things that keep people distracted and blinded to the good news of Jesus. We have media that numbs people to the severity of sins like adultery and murder. The modern world urges us not to worry about sin or spiritual matters. It tells us that God is not real and that Satan is just an invention from an earlier time. Unbelief and moral apathy are rampant in the Western world — Satan’s work is having its desired effect. Yet, the devil’s work around the globe looks different. People in other countries are commonly aware of the reality of the spiritual realm. They fear that spirits will harm them or their families, thus motivating them to offer sacrifices or pray. Demonic attack and possession are an everyday reality. Missionaries to other places in the world often encounter individuals who have been oppressed by demons. Some gospel workers even meet demon-possessed people. For example, when missionary and writer Amy Carmichael served in Japan, she encountered a man who was possessed by six “fox” spirits. Elisabeth Elliot describes in the biography A Chance to Die: The Life and Legacy of Amy Carmichael, that after spending time in prayer and fasting, Carmichael and a friend visited the possessed man and proclaimed that the Lord Jesus could cast out the spirits (Revell, 1987, pp. 89-90). They prayed and left with the assurance that God would work. The man was freed of the demons. People in America and Western countries might view such stories with skepticism, but those in other areas are wise to acknowledge the existence of the spiritual realm. Satan is actively trying to keep people away from faith in Christ. Believers should not ignore this reality. We should realize why hearing the gospel and the truth that Jesus disarmed the powers of the spiritual realm and triumphed over them is so life-changing for individuals in other parts of the world (Colossians 2:15). They learn that they do not have to live in spiritual bondage anymore. Jesus sets them free. No longer do they have to fear the threat of demonic possession or oppression because the Holy Spirit lives inside them. As the Bible declares, “For the Lord is the Spirit, and wherever the Spirit of the Lord is, there is freedom” (2 Corinthians 3:17, NLT). There are many things demon possession is not, but we should never think that demon possession is a myth. Scripture emphasizes the reality of the spiritual realm while assuring us that Jesus Christ, our Savior, is stronger and greater than all. Photo Credit: ©iStock/Getty Images Plus/anyaberkut Sophia Bricker is a writer. Her mission is to help others grow in their relationship with Jesus through thoughtful articles, devotionals, and stories. She completed a BA and MA in Christian ministry, which included extensive study of the Bible and theology, as well as an MFA in creative writing. You can read her thoughts about the intersection of literature and faith at The Cross, a Pen, and a Page Substack, visit her author Facebook page, or browse the discipleship-based site Cultivate, where she writes with her sister.
Get Your Bible Minute in Your Inbox Every Morning Even though Western culture gets slapped with the “Post-Christian” label, that doesn’t mean references to biblical ideas have been scrubbed away. In fact, nods to Scripture show up quite often in pop culture—from movies to rock stars. But as often as not, these attempts at grabbing onto what the Bible actually says can miss by a lot. So, what verses do people think are in the Bible but really aren’t? Here are 5 to get us started. The so-called American Dream means that almost anyone can be born into or come to the country with nothing, work hard, gather a loan payment or three, and die with enough to leave to children. And this “verse” (which may go back all the way to Aesop of fable fame) fits nicely with that American ethic. But it’s definitely not biblical. In the Bible, the help always comes from one place, which the Psalmist lays out succinctly in Psalm 121:2, "My help comes from the LORD, the Maker of heaven and earth.” When the Israelites stared down the crashing waves of the Red Sea and the crushing horses of Pharaoh’s army, God didn’t have the people build boats. He did the helping: "The LORD will fight for you; you need only to be still.” (Exodus 14:14) Whenever something bad happens, this “verse” pops up. It certainly sounds biblical, and some have even quoted it on TV as being from God’s Word. But it’s not, and it’s not even necessarily true. Sure, we’ll usually move beyond the debilitating pain of loss or find another job or heal from an accident. But not every pain will pass away while we’re here on earth and in this body. In fact, some pains don’t pass because God has a bigger purpose for them. We can be sure that God provides comfort, but that doesn’t mean He will necessarily take away the source of the pain. This popular verse floats to the top every so often and gets thrown around on talk shows and magazines. We like to think that our happiness is God’s highest goal because that fits our consumer-focused, instant-access, you-deserve-it world. It’s a verse that allows people to skirt other biblical mandates because, as is often claimed, happiness trumps everything else. But none of these false verses does more damage than this one. We are here to praise God—not to accumulate wealth, be comfortable, have a great relationship, feel satisfied, or reach our personal goals. In fact, if we put our happiness ahead of everything else, we’re completely disobeying what Jesus said are the most important commands: Love God; love people (Luke 10:27). Is hard work good? Yes. In fact, we’re told over and over in Proverbs that we’re supposed to work hard (12:11, 13:4, 14:23, etc.). Jesus kept a tireless pace during His life on earth, and you’ll never hear Paul condemn someone who works hard (in fact, he condemns those who don’t in 2 Thessalonians 3:10). But the popular idea that hard work necessarily equals abundant earthly blessings has no basis in Scripture. As a Christian, we are supposed to work at everything as if we were doing it for Jesus. But our reward is in knowing we did our best for Him, not in seeing our bank accounts bloom. Sometimes, Disney movies seem to invade Scripture. Perhaps because we humans love Cinderella stories (unjust rags to magical riches), the notion of us being "anything we want to be if we just believe” has become weaved into the fabric of how we view the Bible. David the shepherd boy became a king, right? God gives us passions and desires and uses our lives to prepare us for His purposes—just as He prepared David during his time as a shepherd, soldier, and court musician. But that only works if we completely surrender our lives to His leading. On the other hand, if we spend our lives pursuing that “whatever we want to be,” we may very well end up disillusioned and dissatisfied even if we achieve our goal. This article first appeared on the Inside BST blog. Used with permission.
Get Your Bible Minute in Your Inbox Every Morning What differentiates one word from another – making one word a profane word while another is considered normative? Why is one “four letter word” different from another one? It’s not always based on the precise definition of a word. Instead, it’s based on how that word has been used in the culture. Grammar matters. How we employ vocabulary is important in spoken word conversations, social media conversations, and in more formal written forms. The use of profanity often involves ripping a word out of its context and intended usage. For instance, it’s possible to take a word intended to convey a really dark and horrid meaning and use it for something that’s far less worse than its original context. This happens when people use the word hell in the improper manner. When people say, “I had a hell of a time last night at the party” they’re intending to mean that they had a really good time. We can be sure of one thing, hell will not be a fun or delightful place for anyone to find themselves. To be damned is a really horrible thing. To consider what it means to be damned by God is a bit overwhelming just by looking at the vocabulary words often associated with the judgment of God in Scripture (agony, darkness, fire, smoke, punishment, torment, weeping, gnashing of teeth, pain, and more). To be damned by God is to be cut off and sentenced to the eternal flames of hell where a sovereign God unleashes His holy wrath upon guilty sinners. Therefore, to use the word damn in a slang manner in response to accidentally spilling your glass of water at the supper table is to completely miss the true meaning of the word. This misuse takes something like the damnation of sinners which is so woefully beyond comprehension and raises it up to the level of spilling a glass of water at the supper table. One additional example would be the way in which people use the name of God in vain through common everyday conversations. This is a common error that occurs when a person takes the name of God and flips it so that it’s used in a negative manner. People do this often with the name of God. When someone is frightened and they exclaim, “O Jesus, that scared the life out of me”— that individual is usually speaking to someone other than Jesus when making that statement. In other words, when one friend makes that statement while speaking to another friend, the name of our Lord (a glorious name that’s above every name – Acts 4:12) is being improperly substituted as a slang term. This same type of thing can show up in the use of text messages where people use OMG to refer to something really bad or really funny, when that certainly isn’t the proper usage of God’s name (Ex. 20:7). Whatever your opinion is regarding the use of profanity, it’s clear that profane words often distort the proper definition and intended use of a word. It would be wise to make sure we’re using vocabulary properly in order to preserve the true meaning of such words. Beyond the abuse of vocabulary is the cultural identity that’s attached to the use of profanity. This is where we move beyond morality to Christianity. The followers of Christ have been called out of darkness and into the marvelous light of God’s grace (1 Pet. 2:9). We should strive to base our lifestyle decisions on Scripture and move beyond the realm of cultural morality. Therefore, when we teach our children to refrain from using swear words (cuss words, profanity), we typically try to teach them why based on Scripture—not just because mom and dad said it. Romans 12:2 says, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” Photo credit: ©GettyImages/monkeybusinessimages Notice that Paul places this warning in the same context where he issues warnings against sexual immorality. Ephesians 5:4 says, “Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving.” Titus 2:10 says, “not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.” On this subject, see also 1 Thess. 5:21-22. 1 Corinthians 13:4-7 reads, “Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.” Ephesians 4:29 says, “Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.” In our home we have a profanity filter on our television that (most of the time) prevents foul language from entering our living room. It’s not that Kari and I are seeking to be overly protective of our children or sheltering them from the real world. In fact, the propensity to use foul language is certainly in our children from conception, they simply haven’t learned the grammar until they grow and develop their vocabulary. From time-to-time, my children will tell us that one of their friends used a “bad” word. We as parents try to explain why this is not wise and then point them in the right direction from a biblical context. Our goal is not straight and narrow moralism. Many people go to hell everyday who were morally decent and spoke with a clean tongue. We want so much more for our children than acceptable morality. We want them to grow to love Christ and to reflect the love and glory of Christ – not just with their worship and service, but also with their choice of vocabulary. We want our children to pursue holiness rather than the crudeness of our culture. While we know that the tongue cannot be tamed (Jm. 3:8), it’s our duty as Christians to exemplify a life that honors Christ, and that includes the way we speak. We must remember, our choice of language reveals much about the contents of our heart (Lk. 6:45). Philippians 4:8 – Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. Josh Buice serves as the Pastor of Pray’s Mill Baptist Church located in Douglasville, Ga. He and his wife Kari have four children (Karis, John Mark, Kalli, and Judson). He earned his M.Div. and D.Min. in expository preaching from the school of theology at The Southern Baptist Theological Seminary. He blogs regularly at Delivered By Grace. DBG is a theology blog that focuses on theology, SBC, preaching, the church, and many issues within the Christian life. You can also follow him on Facebook and Twitter @JoshBuice. This article originally appeared on DeliveredByGrace.com. Used with permission. Photo credit: ©Getty Images/Inside Creative House What Does the Bible Say about Cursing, Swearing, and Using Profanity?
Alpha, the first letter of the Greek alphabet, as Omega is the last. These letters occur in the text of Rev. 1:8, 11; 21:6; 22:13, and are represented by “Alpha” and “Omega” respectively (omitted in R.V., 1:11). They mean “the first and last.” (Comp. Heb. 12:2; Isa. 41:4; 44:6; Rev. 1:11, 17; 2:8.) In the symbols of the early Christian Church these two letters are frequently combined with the cross or with Christ’s monogram to denote his divinity.
See Alpha
Alpha, the first letter of the Greek alphabet, as Omega is the last. These letters occur in the text of Rev. 1:8, 11; 21:6; 22:13, and are represented by “Alpha” and “Omega” respectively (omitted in R.V., 1:11). They mean “the first and last.” (Comp. Heb. 12:2; Isa. 41:4; 44:6; Rev. 1:11, 17; 2:8.) In the symbols of the early Christian Church these two letters are frequently combined with the cross or with Christ’s monogram to denote his divinity. Historical & Archaeological Supplement: See Alpha
A-iah [N] [H](clamor ). Son of Zibeon, a descendant of Seir and ancestor of one of the wives of Esau, ( 1 Chronicles 1:40 ) called in ( Genesis 36:24 ) AJAH. He probably died before his father, as the succession fell to his brother Anah. Father of Rizpah, the concubine of Saul. ( 2 Samuel 3:7 ; 2 Samuel 21:8 2 Samuel 21:10 2 Samuel 21:11 ) (B.C. before 1040.) [N] indicates this entry was also found in Nave's Topical Bible[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Aiah'". "Smith's Bible Dictionary". . 1901. A-iah [N] [H](clamor ). Son of Zibeon, a descendant of Seir and ancestor of one of the wives of Esau, ( 1 Chronicles 1:40 ) called in ( Genesis 36:24 ) AJAH. He probably died before his father, as the succession fell to his brother Anah. Father of Rizpah, the concubine of Saul. ( 2 Samuel 3:7 ; 2 Samuel 21:8 2 Samuel 21:10 2 Samuel 21:11 ) (B.C. before 1040.) [N] indicates this entry was also found in Nave's Topical Bible[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Aiah'". "Smith's Bible Dictionary". . 1901.
A-iath [N] [H](feminine of Ai ), a place named by Isaiah, ( Isaiah 10:28 ) in connection with Migron and Michmash probably the same as Ai. [N] indicates this entry was also found in Nave's Topical Bible[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Aiath'". "Smith's Bible Dictionary". . 1901. A-iath [N] [H](feminine of Ai ), a place named by Isaiah, ( Isaiah 10:28 ) in connection with Migron and Michmash probably the same as Ai. [N] indicates this entry was also found in Nave's Topical Bible[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Aiath'". "Smith's Bible Dictionary". . 1901.
A-ija, [N]like Aiath probably a variation of the name Ai, mentioned with Michmash and Bethel. ( Nehemiah 11:31 ) [N] indicates this entry was also found in Nave's Topical BibleBibliography InformationSmith, William, Dr. "Entry for 'Aija,'". "Smith's Bible Dictionary". . 1901. A-ija, [N]like Aiath probably a variation of the name Ai, mentioned with Michmash and Bethel. ( Nehemiah 11:31 ) [N] indicates this entry was also found in Nave's Topical BibleBibliography InformationSmith, William, Dr. "Entry for 'Aija,'". "Smith's Bible Dictionary". . 1901.
AALAR a'-a-lar. See ALTAR. Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'AALAR'". "International Standard Bible Encyclopedia". 1915. AALAR a'-a-lar. See ALTAR. Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'AALAR'". "International Standard Bible Encyclopedia". 1915.
(high or holy ground), a mountainous district of Asia mentioned in the Bible in connection with the following events:— (1) As the resting-place of the ark after the deluge. (Genesis 8:4) (2) As the asylum of the sons of Sennacherib. (2 Kings 19:37; Isaiah 37:38) Authorized Version has “the land of Armenia.” (3) As the ally, and probably the neighbor, of Minni and Ashchenaz. (Jeremiah 51:27) [Armenia] The name Ararat was unknown to the geographers of Greece and Rome, as it still is to the Armenians of the present day; but it was an ancient name for a portion of Armenia. In its biblical sense it is descriptive generally of the Armenian highlands—the lofty plateau which over looks the plain of the Araxes on the north and of Mesopotomia on the south. Various opinions have been put forth as to the spot where the ark rested, as described in (Genesis 8:4) (but it is probable that it rested on some of the lower portions of the range than on the lofty peak to which exclusively) Europeans have given the name Ararat, the mountain which is called Massis by the Armenians, Agri-Dagh, i.e. Steep Mountain, by the Turks, and Kuh-i-Nuh, i.e. Noah’s Mountain, by the Persians. It rises immediately out of the plain of the Araxes, and terminates in two conical peaks, named the Great and Less Ararat, about seven miles distant from each other; the former of which attain an elevation of 17,260 feet above the level of the sea and about 14,000 above the plain of the Araxes, while the latter is lower by 4000 feet. The summit of the higher is covered with eternal snow for about 3000 feet. Arguri, the only village known to have been built on its slopes, was the spot where, according to tradition, Noah planted his vineyard. “The mountains of Ararat ” are co-extensive with the Armenian plateau from the base of Ararat in the north to the range of Kurdistan in the south, we notice the following characteristics of that region as illustrating the Bible narrative; (1) its elevation. It rises to a height of from 6000 to 7000 feet above the level of the sea. (2) Its geographical position . Viewed with reference to the dispersion of the nations, Armenia is the true centre of the world; and at the present day Ararat is the great boundary-stone between the empires of Russia, Turkey and Persia. (3) Its physical character . The plains as well as the mountains supply evidence of volcanic agency. (4) The climate . Winter lasts from October to May, and is succeeded by a brief spring and a summer of intense heat. (5) The vegetation . Grass grows luxuriantly on the plateau, and furnishes abundant pasture during the summer months to the flocks of the nomad Kurds. Wheat, barley and vines ripen at far higher altitudes than on the Alps and the Pyrenees.
(high or holy ground), a mountainous district of Asia mentioned in the Bible in connection with the following events:— (1) As the resting-place of the ark after the deluge. (Genesis 8:4) (2) As the asylum of the sons of Sennacherib. (2 Kings 19:37; Isaiah 37:38) Authorized Version has “the land of Armenia.” (3) As the ally, and probably the neighbor, of Minni and Ashchenaz. (Jeremiah 51:27) [Armenia] The name Ararat was unknown to the geographers of Greece and Rome, as it still is to the Armenians of the present day; but it was an ancient name for a portion of Armenia. In its biblical sense it is descriptive generally of the Armenian highlands—the lofty plateau which over looks the plain of the Araxes on the north and of Mesopotomia on the south. Various opinions have been put forth as to the spot where the ark rested, as described in (Genesis 8:4) (but it is probable that it rested on s
Etymological meaning in Hitchcock's Bible Names Dictionary: a teacher; lofty; mountain of strength.
-Lineage of EXO 6:16-20; JOS 21:4,10; 1CH 6:2,3; 23:13 -Marriage of EXO 6:23 -Children of EXO 6:23,25; 1CH 6:3; 24:1,2 -Descendants of EXO 6:23,25; 1CH 6:3-15,50-53; 24 -Meets, Moses in the wilderness and is made spokesman for Moses EXO 4:14-16,27-31; 7:1,2 -Inspiration of EXO 12:1; LEV 10:8; 11:1; 13:1; 15:1; NUM 2:1; 4:1,17; 18:1; 19:1; 20:12 -Commissioned as a deliverer of Israel EXO 6:13,26,27; JOS 24:5; 1SA 12:8; PSA 77:20; 105:26; MIC 6:4 -Summoned to Sinai with Nadab, Abihu, and seventy elders EXO 19:24; 24:1,9,10 -Priesthood of EXO 28:1; 29:9; NUM 17; 18:1; PSA 99:6; HEB 5:4 -Consecration of, to the priesthood EXO 28; 29; LEV 8 -Enters upon the priestly office LEV 9 -Descendants of, ordained priests forever EXO 28:40-43; 29:9; NUM 3:3; 18:1; 1CH 23:13; 2CH 26:18 -Judges Israel in the absence of Moses EXO 24:14 -Makes the golden calf EXO 32; ACT 7:40; DEU 9:20,21 -Rod of, buds NUM 17; HEB 9:4 -Preserved NUM 17; HEB 9:4 -Murmured against, by the people EXO 5:20,21; 16:2-10; NUM 14:2-5,10; 16:3-11,41; 20:2; PSA 106:16 -Places pot of manna in the ark EXO 16:34 -With Hur supports the hands of Moses during Battle EXO 17:12 -His benedictions upon the people LEV 9:22; NUM 6:23 -Forbidden to mourn the death of his son, Nadab and Abihu LEV 10:6,19 -Intercedes for Miriam NUM 12:11,12 -Stays the plague by priestly intercession NUM 16:46-48 -Jealous of Moses NUM 12:1 -His presumption, when the rock is smitten NUM 20:10-12 -Not permitted to enter Canaan NUM 20:12,23-29 -Age of, at death EXO 7:7; NUM 33:38,39 -Death and burial of NUM 20:27,28; DEU 10:6; 32:50 -Character of PSA 106:16 -See PRIEST, HIGH
Doctrinal and topical Scripture outline for AARON: -Lineage of EXO 6:16-20; JOS 21:4,10; 1CH 6:2,3; 23:13 -Marriage of EXO 6:23 -Children of EXO 6:23,25; 1CH 6:3; 24:1,2 -Descendants of EXO 6:23,25; 1CH 6:3-15,50-53; 24 -Meets, Moses in the wilderness and is made spokesman for Moses EXO 4:14-16,27-31; 7:1,2 -Inspiration of EXO 12:1; LEV 10:8; 11:1; 13:1; 15:1; NUM 2:1; 4:1,17; 18:1; 19:1; 20:12 -Commissioned as a deliverer of Israel EXO 6:13,26,27; JOS 24:5; 1SA 12:8; PSA 77:20; 105:26; MIC 6:4 -Summoned to Sinai with Nadab, Abihu, and seventy elders EXO 19:24; 24:1,9,10 -Priesthood of EXO 28:1; 29:9; NUM 17; 18:1; PSA 99:6; HEB 5:4 -Consecration of, to the priesthood EXO 28; 29; LEV 8 -Enters upon the priestly office LEV 9 -Descendants of, ordained priests forever EXO 28:40-43; 29:9; NUM 3:3; 18:1; 1CH 23:13; 2CH 26:18
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1, 4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14, 27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to speak for him, because he was a man of a ready utterance (7:1, 2, 9, 10, 19). He was faithful to his trust, and stood by Moses in all his interviews with Pharaoh. When the ransomed tribes fought their first battle with Amalek in Rephidim, Moses stood on a hill overlooking the scene of the conflict with the rod of God in his outstretched hand. On this occasion he was attended by Aaron and Hur, his sister’s husband, who held up his wearied hands till Joshua and the chosen warriors of Israel gained the victory (17:8-13). Afterwards, when encamped before Sinai, and when Moses at the command of God ascended the mount to receive the tables of the law, Aaron and his two sons, Nadab and Abihu, along with seventy of the elders of Israel, were permitted to accompany him part of the way, and to behold afar off the manifestation of the glory of Israel’s God (Ex. 19:24; 24:9-11). While Moses remained on the mountain with God, Aaron returned unto the people; and yielding through fear, or ignorance, or instability of character, to their clamour, made unto them a golden calf, and set it up as an object of worship (Ex. 32:4; Ps. 106:19). On the return of Moses to the camp, Aaron was sternly rebuked by him for the part he had acted in this matter; but he interceded for him before God, who forgave his sin (Deut. 9:20). On the mount, Moses received instructions regarding the system of worship which was to be set up among the people; and in accordance therewith Aaron and his sons were consecrated to the priest’s office (Lev. 8; 9). Aaron, as high priest, held henceforth the prominent place appertaining to that office. When Israel had reached Hazeroth, in “the wilderness of Paran,” Aaron joined with his sister Miriam in murmuring against Moses, “because of the Ethiopian woman whom he had married,” probably after the death of Zipporah. But the Lord vindicated his servant Moses, and punished Miriam with leprosy (Num. 12). Aaron acknowledged his own and his sister’s guilt, and at the intercession of Moses they were forgiven. Twenty years after this, when the children of Israel were encamped in the wilderness of Paran, Korah, Dathan, and Abiram conspired against Aaron and his sons; but a fearful judgment from God fell upon them, and they were destroyed, and the next day thousands of the people also perished by a fierce pestilence, the ravages of which were only stayed by the interposition of Aaron (Num. 16). That there might be further evidence of the divine appointment of Aaron to the priestly office, the chiefs of the tribes were each required to bring to Moses a rod bearing on it the name of his tribe. And these, along with the rod of Aaron for the tribe of Levi, were laid up overnight in the tabernacle, and in the morning it was found that while the other rods remained unchanged, that of Aaron “for the house of Levi” budded, blossomed, and yielded almonds (Num. 17:1-10). This rod was afterwards preserved in the tabernacle (Heb. 9:4) as a memorial of the divine attestation of his appointment to the priesthood. Aaron was implicated in the sin of his brother at Meribah (Num. 20:8-13), and on that account was not permitted to enter the Promised Land. When the tribes arrived at Mount Hor, “in the edge of the land of Edom,” at the command of God Moses led Aaron and his son Eleazar to the top of that mountain, in the sight of all the people. There he stripped Aaron of his priestly vestments, and put them upon Eleazar; and there Aaron died on the top of the mount, being 123 years old (Num. 20:23-29. Comp. Deut. 10:6; 32:50), and was “gathered unto his people.” The people, “even all the house of Israel,” mourned for him thirty days. Of Aaron’s sons two survived him, Eleazar, whose family held the high-priesthood till the time of Eli; and Ithamar, in whose family, beginning with Eli, the high-priesthood was held till the time of Solomon. Aaron’s other two sons had been struck dead (Lev. 10:1, 2) for the daring impiety of offering “strange fire” on the alter of incense. The Arabs still show with veneration the traditionary site of Aaron’s grave on one of the two summits of Mount Hor, which is marked by a Mohammedan chapel. His name is mentioned in the Koran, and there are found in the writings of the rabbins many fabulous
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was “slow of speech;” and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when they were lifted up for the victory of Israel. (Exodus 17:9) He is mentioned as dependent upon his brother and deriving all his authority from him. Left, on Moses’ departure into Sinai, to guide the people, Aaron is tried for a moment on his own responsibility, and he fails from a weak inability to withstand the demand of the people for visible “gods to go before them,” by making an image of Jehovah, in the well-known form of Egyptian idolatry (Apis or Mnevis). He repented of his sin, and Moses gained forgiveness for him. (9:20) Aaron was not consecrated by Moses to the new office of the high priesthood. (Exodus 29:9) From this time the history of Aaron is almost entirely that of the priesthood, and its chief feature is the great rebellion of Korah and the Levites. Leaning, as he seems to have done, wholly on Moses, it is not strange that he should have shared his sin at Meribah and its punishment. See Moses. (Numbers 20:10-12) Aaron’s death seems to have followed very speedily. It took place on Mount Hor, after the transference of his robes and office to Eleazar. (Numbers 20:28) This mount is still called the “Mountain of Aaron.” See Hor. The wife of Aaron was Elisheba, (Exodus 6:23) and the two sons who survived him, Eleazar and Ithamar. The high priesthood descended to the former, and to his descendants until the time of Eli, who, although of the house of Ithamar, received the high priesthood and transmitted it to his children; with them it continued till the accession of Solomon, who took it from Abiathar and restored it to Zadok (of the house of Eleazar). See Abiathar.
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1, 4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14, 27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to speak for him, because he was a man of a ready utterance (7:1, 2, 9, 10, 19). He was faithful to his trust, and stood by Moses in all his interviews with Pharaoh. When the ransomed tribes fought their first battle with Amalek in Rephidim, Moses stood on a hill overlooking the scene of the conflict with the rod of God in his outstretched hand. On this occasion he was attended by Aaron and Hur, his sister’s husband, who held up his wearied hands till Joshua and the chosen warriors of Israel gained the victory (17:8-13). Afterwards, when encamped before Sinai, and when Moses at the command of God ascended the mount to receive the tables of the law, Aaron and his two sons, Nadab and Abihu, along with seventy of the elders of Israel, were permitted to accompany him part of the way, and to behold afar off the manifestation of the glory of Israel’s God (Ex. 19:24; 24:9-11). While Moses remained on the mountain with God, Aaron returned unto the people; and yielding through fear, or ignorance, or instability of character, to their clamour, made unto them a golden calf, and set it up as an object of worship (Ex. 32:4; Ps. 106:19). On the return of Moses to the camp, Aaron was sternly rebuked by him for the part he had acted in this matter; but he interceded for him before God, who forgave his sin (Deut. 9:20). On the mount, Moses received instructions regarding the system of worship which was to be set up among the people; and in accordance therewith Aaron and his sons were consecrated to the priest’s office (Lev. 8; 9). Aaron, as high priest, held henceforth the prominent place appertaining to that office. When Israel had reached Hazeroth, in “the wilderness of Paran,” Aaron joined with his sister Miriam in murmuring against Moses, “because of the Ethiopian woman whom he had married,” probably after the death of Zipporah. But the Lord vindicated his servant Moses, and punished Miriam with leprosy (Num. 12). Aaron acknowledged his own and his sister’s guilt, and at the intercession of Moses they were forgiven. Twenty years after this, when the children of Israel were encamped in the wilderness of Paran, Korah, Dathan, and Abiram conspired against Aaron and his sons; but a fearful judgment from God fell upon them, and they were destroyed, and the next day thousands of the people also perished by a fierce pestilence, the ravages of which were only stayed by the interposition of Aaron (Num. 16). That there might be further evidence of the divine appointment of Aaron to the priestly office, the chiefs of the tribes were each required to bring to Moses a rod bearing on it the name of his tribe. And these, along with the rod of Aaron for the tribe of Levi, were laid up overnight in the tabernacle, and in the morning it was found that while the other rods remained unchanged, that of Aaron “for the house of Levi” budded, blossomed, and yielded almonds (Num. 17:1-10). This rod was afterwards preserved in the tabernacle (Heb. 9:4) as a memorial of the divine attestation of his appointment to the priesthood. Aaron was implicated in the sin of his brother at Meribah (Num. 20:8-13), and on that account was not permitted to enter the Promised Land. When the tribes arrived at Mount Hor, “in the edge of the land of Edom,” at the command of God Moses led Aaron and his son Eleazar to the top of that mountain, in the sight of all the people. There he stripped Aaron of his priestly vestments, and put them upon Eleazar; and there Aaron died on the top of the mount, being 123 years old (Num. 20:23-29. Comp. Deut. 10:6; 32:50), and was “gathered unto his people.” The people, “even all the house of Israel,” mourned for him thirty days. Of Aaron’s sons two survived him, Eleazar, whose family held the high-priesthood till the time of Eli; and Ithamar, in whose family, beginning with Eli, the high-priesthood was held till the time of Solomon. Aaron’s other two sons had been struck dead (Lev. 10:1, 2) for the daring impiety of offering “strange fire” on the alter of incense. The Arabs still show with veneration the traditionary site of Aaron’s grave on one of the two summits of Mount Hor, which is marked by a Mohammedan chapel. His name is mentioned in the Koran, and there are found in the writings of the rabbins many fabulous Historical & Archaeological Supplement: (a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was “slow of speech;” and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when they were lifted up for the victory of Israel. (Exodus 17:9) He is mentioned as dependent upon his brother and deriving all his authority from him. Left, on Moses’ departure into Sinai, to guide the people, Aaron is tried for a moment on his own responsibility, and he fails from a weak inability to withstand the demand of the people for visible “gods to go before them,” by making an image of Jehovah, in the well-known form of Egyptian idolatry (Apis or Mnevis). He repented of his sin, and Moses gained forgiveness for him. (9:20) Aaron was not consecrated by Moses to the new office of the high priesthood. (Exodus 29:9) From this time the history of Aaron is almost entirely that of the priesthood, and its chief feature is the great rebellion of Korah and the Levites. Leaning, as he seems to have done, wholly on Moses, it is not strange that he should have shared his sin at Meribah and its punishment. See Moses. (Numbers 20:10-12) Aaron’s death seems to have followed very speedily. It took place on Mount Hor, after the transference of his robes and office to Eleazar. (Numbers 20:28) This mount is still called the “Mountain of Aaron.” See Hor. The wife of Aaron was Elisheba, (Exodus 6:23) and the two sons who survived him, Eleazar and Ithamar. The high priesthood descended to the former, and to his descendants until the time of Eli, who, although of the house of Ithamar, received the high priesthood and transmitted it to his children; with them it continued till the accession of Solomon, who took it from Abiathar and restored it to Zadok (of the house of Eleazar). See Abiathar.
Aaron [N] [E] [H] [S]Aaron had the distinctive privilege of being Moses' close associate and also the one selected as the first high priest of God's people. He and the firstborn son of each generation of his lineage were dedicated in a special anointing ceremony to officiate before God and on behalf of God's people as high priests.Aaron, the first priest of ancient Israel, was the older brother of Moses. His parents Amram and Jochebed were Kohathites of the tribe of Levi. Two aspects of Aaron's earlier years provided a matrix out of which he responded to God's call to help Moses when he returned to Egypt. First, Aaron was committed to the God of the "fathers" — Abraham, Isaac, and Jacob ( Exod 3:1-6 ). Second, he understood that God had made a covenant with Abraham that included him and the people of Israel.Pre-Sinai. Aaron agreed to help his brother Moses in the cause of seeking the release of his people from bondage. He and Moses were Yahweh's human instruments, carrying out Yahweh's mighty, unprecedented salvation-acts.First, he accepted God's call to be Moses' mouthpiece before Pharaoh ( Exod 4:10-17 ; 5:1-13 ; 6:10-13 ; 6:28-7:7 ), a risky assignment. Both he and Moses were to be Yahweh's messengers in a hostile, polytheistic setting.Second, as Moses' prophet ( Exod 7:1 ) he was an important proclaimer of God's word to Pharaoh and the other Egyptians. He fulfilled his priestly role by serving as mediator and intercessor on behalf of the people of Israel.Third, like Moses he was moved by the Spirit of God and was used to effect miracles a number of times on the way to Sinai.At Sinai. God graciously granted both Moses and Aaron new revelation during Israel's encampment at Sinai.First, they were granted an unparalleled privilege. Moses and Aaron were allowed to enter into God's holy presence on Sinai ( Exod 19:24 ; 24:9-10 ).Second, Aaron and Moses were leader-participants in the covenant Yahweh made between himself and the people of Israel.Third, Yahweh delivered specific instructions to Aaron and Moses at Sinai about how they were to lead Israel to become his holy nation and kingdom of priests.The Break in Loyalty. Aaron was directly responsible for a grave offense against God when Moses was on Mount Sinai receiving the written law of Israel ( Exod 32:1-10 ). He gave in to the demands of the people, collecting the necessary materials and supervising the making of a golden calf. He then told the people, "These are your gods, O Israel, who brought you up out of Egypt." Aaron then set up an altar and proceeded to lead the people in worshiping the calf.Aaron acted against what he knew God wanted. Perhaps he had not completely detached himself from the Apis-bull worship of Egypt or from some insidious feature of Baal worship present in Egypt. In spite of his sin, Aaron was restored to his position of high priest. This is a most remarkable incident demonstrating the grace and compassion of God.High Priest of God Most High. Aaron was duly attired and dedicated as God's priest (Lev 8-9). He ministered before Yahweh, whose presence-cloud dwelt above the mercy seat over the ark of the covenant in the Most Holy Place of the tabernacle ( Exod 40:38 ).Aaron was chief as he ministered with other priests in presenting offerings and sacrifices to Yahweh for himself and for the people of Israel. He was an intercessor and mediator before Yahweh among his people. His priestly vestments, especially the ephod and breastplate adorned with precious stones inscribed with the names of the tribes, emphasized in a special way this ministry before God on behalf of the people. Harvey E. FinleySee also Offerings and Sacrifices; Priest, Priesthood Bibliography. W. F. Albright, History, Archaeology and Christian Humanism; O. T. Allis, ZPEB, 1:1-4; B. S. Childs, The Book of Exodus; L. G. Cox, Exodus; C. F. H. Henry, God Who Speaks and Shows; J. P. Hyatt, Exodus; C. F. Keil and F. Delitzsch, The Pentateuch; D. F. Kinlaw, Leviticus. Baker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. ElwellCopyright © 1996 by Walter A. Elwell. Published by Baker Books, a division ofBaker Book House Company, Grand Rapids, Michigan USA.All rights reserved. Used by permission.For usage information, please read the Baker Book House Copyright Statement.[N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible Names[S] indicates this entry was also found in Smith's Bible DictionaryBibliography InformationElwell, Walter A. "Entry for 'Aaron'". "Evangelical Dictionary of Theology". . 1997. Aaron [N] [E] [H] [S]Aaron had the distinctive privilege of being Moses' close associate and also the one selected as the first high priest of God's people. He and the firstborn son of each generation of his lineage were dedicated in a special anointing ceremony to officiate before God and on behalf of God's people as high priests.Aaron, the first priest of ancient Israel, was the older brother of Moses. His parents Amram and Jochebed were Kohathites of the tribe of Levi. Two aspects of Aaron's earlier years provided a matrix out of which he responded to God's call to help Moses when he returned to Egypt. First, Aaron was committed to the God of the "fathers" — Abraham, Isaac, and Jacob ( Exod 3:1-6 ). Second, he understood that God had made a covenant with Abraham that included him and the people of Israel.Pre-Sinai. Aaron agreed to help his brother Moses in the cause of seeking the release of his people from bondage. He and Moses were Yahweh's human instruments, carrying out Yahweh's mighty, unprecedented salvation-acts.First, he accepted God's call to be Moses' mouthpiece before Pharaoh ( Exod 4:10-17 ; 5:1-13 ; 6:10-13 ; 6:28-7:7 ), a risky assignment. Both he and Moses were to be Yahweh's messengers in a hostile, polytheistic setting.Second, as Moses' prophet ( Exod 7:1 ) he was an important proclaimer of God's word to Pharaoh and the other Egyptians. He fulfilled his priestly role by serving as mediator and intercessor on behalf of the people of Israel.Third, like Moses he was moved by the Spirit of God and was used to effect miracles a number of times on the way to Sinai.At Sinai. God graciously granted both Moses and Aaron new revelation during Israel's encampment at Sinai.First, they were granted an unparalleled privilege. Moses and Aaron were allowed to enter into God's holy presence on Sinai ( Exod 19:24 ; 24:9-10 ).Second, Aaron and Moses were leader-participants in the covenant Yahweh made between himself and the people of Israel.Third, Yahweh delivered specific instructions to Aaron and Moses at Sinai about how they were to lead Israel to become his holy nation and kingdom of priests.The Break in Loyalty. Aaron was directly responsible for a grave offense against God when Moses was on Mount Sinai receiving the written law of Israel ( Exod 32:1-10 ). He gave in to the demands of the people, collecting the necessary materials and supervising the making of a golden calf. He then told the people, "These are your gods, O Israel, who brought you up out of Egypt." Aaron then set up an altar and proceeded to lead the people in worshiping the calf.Aaron acted against what he knew God wanted. Perhaps he had not completely detached himself from the Apis-bull worship of Egypt or from some insidious feature of Baal worship present in Egypt. In spite of his sin, Aaron was restored to his position of high priest. This is a most remarkable incident demonstrating the grace and compassion of God.High Priest of God Most High. Aaron was duly attired and dedicated as God's priest (Lev 8-9). He ministered before Yahweh, whose presence-cloud dwelt above the mercy seat over the ark of the covenant in the Most Holy Place of the tabernacle ( Exod 40:38 ).Aaron was chief as he ministered with other priests in presenting offerings and sacrifices to Yahweh for himself and for the people of Israel. He was an intercessor and mediator before Yahweh among his people. His priestly vestments, especially the ephod and breastplate adorned with precious stones inscribed with the names of the tribes, emphasized in a special way this ministry before God on behalf of the people. Harvey E. FinleySee also Offerings and Sacrifices; Priest, Priesthood Bibliography. W. F. Albright, History, Archaeology and Christian Humanism; O. T. Allis, ZPEB, 1:1-4; B. S. Childs, The Book of Exodus; L. G. Cox, Exodus; C. F. H. Henry, God Who Speaks and Shows; J. P. Hyatt, Exodus; C. F. Keil and F. Delitzsch, The Pentateuch; D. F. Kinlaw, Leviticus. Baker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. ElwellCopyright © 1996 by Walter A. Elwell. Published by Baker Books, a division ofBaker Book House Company, Grand Rapids, Michigan USA.All rights reserved. Used by permission.For usage information, please read the Baker Book House Copyright Statement.[N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible Names[S] indicates this entry was also found in Smith's Bible DictionaryBibliography InformationElwell, Walter A. "Entry for 'Aaron'". "Evangelical Dictionary of Theology". . 1997.
AARON'S ROD (Numbers 17 and Hebrews 9:4): Immediately after the incidents connected with the rebellion of Korah, Dathan and Abiram against the leadership of Moses and the priestly primacy of Aaron (Numbers 16), it became necessary to indicate and emphasize the Divine appointment of Aaron. Therefore, at the command of Yahweh, Moses directs that twelve almond rods, one for each tribe with the prince's name engraved thereon, be placed within the Tent of the Testimony. When Moses entered the tent the following day, he found that Aaron's rod had budded, blossomed and borne fruit, "the three stages of vegetable life being thus simultaneously visible." When the miraculous sign was seen by the people, they accepted it as final; nor was there ever again any question of Aaron's priestly right. The rod was kept "before the testimony" in the sanctuary ever after as a token of the Divine will (Numbers 17:10). The writer of Hebrews, probably following a later Jewish tradition, mentions the rod as kept in the Holy of Holies within the ark (Hebrews 9:4; compare 1?Kings 8:9). See PRIEST, III. Edward Mack Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'AARON'S ROD'". "International Standard Bible Encyclopedia". 1915. AARON'S ROD (Numbers 17 and Hebrews 9:4): Immediately after the incidents connected with the rebellion of Korah, Dathan and Abiram against the leadership of Moses and the priestly primacy of Aaron (Numbers 16), it became necessary to indicate and emphasize the Divine appointment of Aaron. Therefore, at the command of Yahweh, Moses directs that twelve almond rods, one for each tribe with the prince's name engraved thereon, be placed within the Tent of the Testimony. When Moses entered the tent the following day, he found that Aaron's rod had budded, blossomed and borne fruit, "the three stages of vegetable life being thus simultaneously visible." When the miraculous sign was seen by the people, they accepted it as final; nor was there ever again any question of Aaron's priestly right. The rod was kept "before the testimony" in the sanctuary ever after as a token of the Divine will (Numbers 17:10). The writer of Hebrews, probably following a later Jewish tradition, mentions the rod as kept in the Holy of Holies within the ark (Hebrews 9:4; compare 1?Kings 8:9). See PRIEST, III. Edward Mack Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'AARON'S ROD'". "International Standard Bible Encyclopedia". 1915.
The descendants of Aaron, and therefore priests. Jehoiada, the father of Benaiah, led 3,700 Aaronites as “fighting men” to the support of David at Hebron (1 Chr. 12:27). Eleazar (Num. 3:32), and at a later period Zadok (1 Chr. 27:17), was their chief.
(1 Chronicles 12:27) priests of the family of Aaron.
The descendants of Aaron, and therefore priests. Jehoiada, the father of Benaiah, led 3,700 Aaronites as “fighting men” to the support of David at Hebron (1 Chr. 12:27). Eleazar (Num. 3:32), and at a later period Zadok (1 Chr. 27:17), was their chief. Historical & Archaeological Supplement: (1 Chronicles 12:27) priests of the family of Aaron.
See Month. (father), an element in the composition of many proper names, of which Abba is a Chaldaic form, having the sense of “endowed with,” “possessed of.”
Ab. See MONTH. Bibliography InformationSmith, William, Dr. "Entry for 'Ab'". "Smith's Bible Dictionary". . 1901. Ab. See MONTH. Bibliography InformationSmith, William, Dr. "Entry for 'Ab'". "Smith's Bible Dictionary". . 1901.
AB (1) ('abh, the Hebrew and Aramaic word for "father"): It is a very common word in the Old Testament; this article notes only certain uses of it. It is used both in the singular and in the plural to denote a grandfather or more remote ancestors (e.g. Jeremiah 35:16,15). The father of a people or tribe is its founder, not, as is frequently assumed, its progenitor. In this sense Abraham is father to the Israelites (see, for example, Genesis 17:11-14,27), Isaac and Jacob and the heads of families being fathers in the same modified sense. The cases of Ishmael, Moab, etc., are similar. The traditional originator of a craft is the father of those who practice the craft (e.g. Genesis 4:20,21,22). Sennacherib uses the term "my fathers" of his predecessors on the throne of Assyria, though these were not his ancestors (2?Kings 19:12). The term is used to express worth and affection irrespective of blood relation (e.g. 2?Kings 13:14). A ruler or leader is spoken of as a father. God is father. A frequent use of the word is that in the composition of proper names, e.g. Abinadab, "my father is noble." See ABI. The Aramaic word in its definite form is used three times in the New Testament (Mark 4:6), the phrase being in each case "Abba Father," addressed to God. In this phrase the word "Father" is added, apparently, not as a mere translation, nor to indicate that Abba is thought of as a proper name of Deity, but as a term of pleading and of endearment. See also ABBA. Willis J. Beecher Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'AB (1)'". "International Standard Bible Encyclopedia". 1915. AB (1) ('abh, the Hebrew and Aramaic word for "father"): It is a very common word in the Old Testament; this article notes only certain uses of it. It is used both in the singular and in the plural to denote a grandfather or more remote ancestors (e.g. Jeremiah 35:16,15). The father of a people or tribe is its founder, not, as is frequently assumed, its progenitor. In this sense Abraham is father to the Israelites (see, for example, Genesis 17:11-14,27), Isaac and Jacob and the heads of families being fathers in the same modified sense. The cases of Ishmael, Moab, etc., are similar. The traditional originator of a craft is the father of those who practice the craft (e.g. Genesis 4:20,21,22). Sennacherib uses the term "my fathers" of his predecessors on the throne of Assyria, though these were not his ancestors (2?Kings 19:12). The term is used to express worth and affection irrespective of blood relation (e.g. 2?Kings 13:14). A ruler or leader is spoken of as a father. God is father. A frequent use of the word is that in the composition of proper names, e.g. Abinadab, "my father is noble." See ABI. The Aramaic word in its definite form is used three times in the New Testament (Mark 4:6), the phrase being in each case "Abba Father," addressed to God. In this phrase the word "Father" is added, apparently, not as a mere translation, nor to indicate that Abba is thought of as a proper name of Deity, but as a term of pleading and of endearment. See also ABBA. Willis J. Beecher Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'AB (1)'". "International Standard Bible Encyclopedia". 1915.
AB (2) ('abh): The name of the fifth month in the Hebrew calendar, the month beginning in our July. The name does not appear in the Bible, but Josephus gives it to the month in which Aaron died (Ant., IV, iv, 6; compare Numbers 33:38). Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'AB (2)'". "International Standard Bible Encyclopedia". 1915. AB (2) ('abh): The name of the fifth month in the Hebrew calendar, the month beginning in our July. The name does not appear in the Bible, but Josephus gives it to the month in which Aaron died (Ant., IV, iv, 6; compare Numbers 33:38). Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'AB (2)'". "International Standard Bible Encyclopedia". 1915.
ABACUC ab'-a-kuk (Latin Abacuc): The form given the name of the prophet Habakkuk in 2 Esdras 1:40. Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABACUC'". "International Standard Bible Encyclopedia". 1915. ABACUC ab'-a-kuk (Latin Abacuc): The form given the name of the prophet Habakkuk in 2 Esdras 1:40. Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABACUC'". "International Standard Bible Encyclopedia". 1915.
Etymological meaning in Hitchcock's Bible Names Dictionary: the destroyer.
Destruction, the Hebrew name (equivalent to the Greek Apollyon, i.e., destroyer) of “the angel of the bottomless pit” (Rev. 9:11). It is rendered “destruction” in Job 28:22; 31:12; 26:6; Prov. 15:11; 27:20. In the last three of these passages the Revised Version retains the word “Abaddon.” We may regard this word as a personification of the idea of destruction, or as sheol, the realm of the dead.
See Apollyon.
Destruction, the Hebrew name (equivalent to the Greek Apollyon, i.e., destroyer) of “the angel of the bottomless pit” (Rev. 9:11). It is rendered “destruction” in Job 28:22; 31:12; 26:6; Prov. 15:11; 27:20. In the last three of these passages the Revised Version retains the word “Abaddon.” We may regard this word as a personification of the idea of destruction, or as sheol, the realm of the dead. Historical & Archaeological Supplement: See Apollyon.
Abaddon [N] [E] [H] [S]In the Book of Revelation ( 9:1-11 ), when John sees his vision of the fifth trumpet blowing, a vast horde of demonic horsemen is seen arising from the newly opened abyss. They are sent forth to torment the unfortunate inhabitants of earth, but not to kill them. They have a ruler over them, called a king (basileia [basileiva]), the angel of the abyss, whose name is given in both Hebrew and Greek. In Hebrew it is Abaddon and in Greek Apollyon, both words meaning Destroyer or Destruction.The word only occurs once in the New Testament ( Rev 9:11 ) and five times in the Old Testament ( Job 26:6 ; 28:22 ; 31:12 ; Psalm 88:11 ; Prov 15:11 ). In Psalm 88:11 Destruction is parallel to the grave; in Job 26:6 and Proverbs 26:6 it is parallel to Sheol; in Job 28:22 it is parallel to Death. job 31:12 says sin is a fire that burns to destruction. So in the Old Testament Abaddon means the place of utter ruin, death, desolation, or destruction.The angel of the abyss is called Destruction or Destroyer because his task is to oversee the devastation of the inhabitants of the earth, although it is curious that his minions are allowed only to torture and not to kill. His identity is a matter of dispute. Some make him Satan himself, while others take him to be only one of Satan's many evil subordinates. Walter A. ElwellBaker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. ElwellCopyright © 1996 by Walter A. Elwell. Published by Baker Books, a division ofBaker Book House Company, Grand Rapids, Michigan USA.All rights reserved. Used by permission.For usage information, please read the Baker Book House Copyright Statement.[N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible Names[J] indicates this entry was also found in Jack Van Impe's Prophecy Dictionary[S] indicates this entry was also found in Smith's Bible DictionaryBibliography InformationElwell, Walter A. "Entry for 'Abaddon'". "Evangelical Dictionary of Theology". . 1997. Abaddon [N] [E] [H] [S]In the Book of Revelation ( 9:1-11 ), when John sees his vision of the fifth trumpet blowing, a vast horde of demonic horsemen is seen arising from the newly opened abyss. They are sent forth to torment the unfortunate inhabitants of earth, but not to kill them. They have a ruler over them, called a king (basileia [basileiva]), the angel of the abyss, whose name is given in both Hebrew and Greek. In Hebrew it is Abaddon and in Greek Apollyon, both words meaning Destroyer or Destruction.The word only occurs once in the New Testament ( Rev 9:11 ) and five times in the Old Testament ( Job 26:6 ; 28:22 ; 31:12 ; Psalm 88:11 ; Prov 15:11 ). In Psalm 88:11 Destruction is parallel to the grave; in Job 26:6 and Proverbs 26:6 it is parallel to Sheol; in Job 28:22 it is parallel to Death. job 31:12 says sin is a fire that burns to destruction. So in the Old Testament Abaddon means the place of utter ruin, death, desolation, or destruction.The angel of the abyss is called Destruction or Destroyer because his task is to oversee the devastation of the inhabitants of the earth, although it is curious that his minions are allowed only to torture and not to kill. His identity is a matter of dispute. Some make him Satan himself, while others take him to be only one of Satan's many evil subordinates. Walter A. ElwellBaker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. ElwellCopyright © 1996 by Walter A. Elwell. Published by Baker Books, a division ofBaker Book House Company, Grand Rapids, Michigan USA.All rights reserved. Used by permission.For usage information, please read the Baker Book House Copyright Statement.[N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible Names[J] indicates this entry was also found in Jack Van Impe's Prophecy Dictionary[S] indicates this entry was also found in Smith's Bible DictionaryBibliography InformationElwell, Walter A. "Entry for 'Abaddon'". "Evangelical Dictionary of Theology". . 1997.
ABADIAS ab-a-di'-as (Greek Abadias): Mentioned in 1 Esdras 8:35 as the son of Jezelus, of the sons of Joab, returned with Ezra from the captivity; and in Ezra 8:9 called "Obadiah the son of Jehiel." Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABADIAS'". "International Standard Bible Encyclopedia". 1915. ABADIAS ab-a-di'-as (Greek Abadias): Mentioned in 1 Esdras 8:35 as the son of Jezelus, of the sons of Joab, returned with Ezra from the captivity; and in Ezra 8:9 called "Obadiah the son of Jehiel." Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABADIAS'". "International Standard Bible Encyclopedia". 1915.
ABAGARUS a-bag'-a-rus: See ABGAR; ABGARUS; ABAGARUS. Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABAGARUS'". "International Standard Bible Encyclopedia". 1915. ABAGARUS a-bag'-a-rus: See ABGAR; ABGARUS; ABAGARUS. Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABAGARUS'". "International Standard Bible Encyclopedia". 1915.
Etymological meaning in Hitchcock's Bible Names Dictionary: father of the wine-press.
One of the seven eunuchs in Ahasuerus’s court (Esther 1:10; 2:21).
(God-given), one of the seven eunuchs in the Persian court of Ahasuerus. (Esther 1:10)
One of the seven eunuchs in Ahasuerus’s court (Esther 1:10; 2:21). Historical & Archaeological Supplement: (God-given), one of the seven eunuchs in the Persian court of Ahasuerus. (Esther 1:10)
Etymological meaning in Hitchcock's Bible Names Dictionary: made of stone; a building.
Stony (Heb. marg. “Amanah,” perennial), the chief river of Damascus (2 Kings 5:12). Its modern name is Barada, the Chrysorrhoas, or “golden stream,” of the Greeks. It rises in a cleft of the Anti-Lebanon range, about 23 miles north-west of Damascus, and after flowing southward for a little way parts into three smaller streams, the central one flowing through Damascus, and the other two on each side of the city, diffusing beauty and fertility where otherwise there would be barrenness.
(perennial, stony), one of the “rivers of Damascus.” (2 Kings 5:12) The Barada and the Awaj are now the chief streams of Damascus, the former representing the Abana and the latter the Pharpar of the text. The Barada (Abana) rises in the Antilibanus, at about 23 miles from the city, after flowing through which it runs across the plain, of whose fertility it is the chief source, till it loses itself in the lake or marsh Bahret-el-Kibliyeh.
Stony (Heb. marg. “Amanah,” perennial), the chief river of Damascus (2 Kings 5:12). Its modern name is Barada, the Chrysorrhoas, or “golden stream,” of the Greeks. It rises in a cleft of the Anti-Lebanon range, about 23 miles north-west of Damascus, and after flowing southward for a little way parts into three smaller streams, the central one flowing through Damascus, and the other two on each side of the city, diffusing beauty and fertility where otherwise there would be barrenness. Historical & Archaeological Supplement: (perennial, stony), one of the “rivers of Damascus.” (2 Kings 5:12) The Barada and the Awaj are now the chief streams of Damascus, the former representing the Abana and the latter the Pharpar of the text. The Barada (Abana) rises in the Antilibanus, at about 23 miles from the city, after flowing through which it runs across the plain, of whose fertility it is the chief source, till it loses itself in the lake or marsh Bahret-el-Kibliyeh.
ABANAH ab'-a-na, a-ba'-na ('abhanah (Kethibh, Septuagint, Vulgate)), or AMANA a-ma'-na ('amanah (Qere, Peshitta, Targum); the King James Version Abana (American Standard Revised Version, margin Amana), the Revised Version (British and American) ABANAH (Revised Version, margin Amanah)): Mentioned in 2?Kings 5:12, along with the PHARPAR (which see), as one of the principal rivers of Damascus. The reading Amana (meaning possibly the "constant," or perennial stream) is on the whole preferable. Both forms of the name may have been in use, as the interchange of an aspirated b (bh = v) and m is not without parallel (compare Evil-merodach = Amilmarduk). The Abanah is identified with the Chrysorrhoas ("golden stream") of the Greeks, the modern Nahr Barada (the "cold"), which rises in the Anti-Lebanon, one of its sources, the Ain Barada, being near the village of Zebedani, and flows in a southerly and then southeasterly direction toward Damascus. A few miles southeast of Suk Wady Barada (the ancient Abila; see ABILENE) the volume of the stream is more than doubled by a torrent of clear, cold water from the beautifully situated spring `Ain Fijeh (Greek pege, "fountain"), after which it flows through a picturesque gorge till it reaches Damascus, whose many fountains and gardens it supplies liberally with water. In the neighborhood of Damascus a number of streams branch off from the parent river, and spread out like an opening fan on the surrounding plain. The Barada, along with the streams which it feeds, loses itself in the marshes of the Meadow Lakes about 18 miles East of the city. The water of the Barada, though not perfectly wholesome in the city itself, is for the most part clear and cool; its course is picturesque, and its value to Damascus, as the source alike of fertility and of charm, is inestimable. C. H. Thomson Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABANAH'". "International Standard Bible Encyclopedia". 1915. ABANAH ab'-a-na, a-ba'-na ('abhanah (Kethibh, Septuagint, Vulgate)), or AMANA a-ma'-na ('amanah (Qere, Peshitta, Targum); the King James Version Abana (American Standard Revised Version, margin Amana), the Revised Version (British and American) ABANAH (Revised Version, margin Amanah)): Mentioned in 2?Kings 5:12, along with the PHARPAR (which see), as one of the principal rivers of Damascus. The reading Amana (meaning possibly the "constant," or perennial stream) is on the whole preferable. Both forms of the name may have been in use, as the interchange of an aspirated b (bh = v) and m is not without parallel (compare Evil-merodach = Amilmarduk). The Abanah is identified with the Chrysorrhoas ("golden stream") of the Greeks, the modern Nahr Barada (the "cold"), which rises in the Anti-Lebanon, one of its sources, the Ain Barada, being near the village of Zebedani, and flows in a southerly and then southeasterly direction toward Damascus. A few miles southeast of Suk Wady Barada (the ancient Abila; see ABILENE) the volume of the stream is more than doubled by a torrent of clear, cold water from the beautifully situated spring `Ain Fijeh (Greek pege, "fountain"), after which it flows through a picturesque gorge till it reaches Damascus, whose many fountains and gardens it supplies liberally with water. In the neighborhood of Damascus a number of streams branch off from the parent river, and spread out like an opening fan on the surrounding plain. The Barada, along with the streams which it feeds, loses itself in the marshes of the Meadow Lakes about 18 miles East of the city. The water of the Barada, though not perfectly wholesome in the city itself, is for the most part clear and cool; its course is picturesque, and its value to Damascus, as the source alike of fertility and of charm, is inestimable. C. H. Thomson Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABANAH'". "International Standard Bible Encyclopedia". 1915.
Etymological meaning in Hitchcock's Bible Names Dictionary: passages; passengers.
-See NEBO
Regions beyond; i.e., on the east of Jordan, a mountain, or rather a mountain-chain, over against Jericho, to the east and south-east of the Dead Sea, in the land of Moab. From “the top of Pisgah”, i.e., Mount Nebo (q.v.), one of its summits, Moses surveyed the Promised Land (Deut. 3:27; 32:49), and there he died (34:1, 5). The Israelites had one of their encampments in the mountains of Abarim (Num. 33:47, 48) after crossing the Arnon.
(regions beyond), a mountain or range of highlands on the east of the Jordan, in the land of Moab, facing Jericho, and forming the eastern wall of the Jordan valley at that part. Its most elevated spot was “the Mount Nebo, head of the Pisgah,” from which Moses viewed the Promised Land before his death. These mountains are mentioned in (Numbers 27:12; 33:47,48) and Deuteronomy 32:49
Regions beyond; i.e., on the east of Jordan, a mountain, or rather a mountain-chain, over against Jericho, to the east and south-east of the Dead Sea, in the land of Moab. From “the top of Pisgah”, i.e., Mount Nebo (q.v.), one of its summits, Moses surveyed the Promised Land (Deut. 3:27; 32:49), and there he died (34:1, 5). The Israelites had one of their encampments in the mountains of Abarim (Num. 33:47, 48) after crossing the Arnon. Historical & Archaeological Supplement: (regions beyond), a mountain or range of highlands on the east of the Jordan, in the land of Moab, facing Jericho, and forming the eastern wall of the Jordan valley at that part. Its most elevated spot was “the Mount Nebo, head of the Pisgah,” from which Moses viewed the Promised Land before his death. These mountains are mentioned in (Numbers 27:12; 33:47,48) and Deuteronomy 32:49
AbaseTo make or bring low; to humble.For whosoever exalteth himself shall be ABASED; and he that humbleth himself shall be exalted. ( Luke 14:11 ) Source: A King James Dictionary. (Used with permission. Copyright © Philip P. Kapusta) Bibliography Information"Entry for 'Abase'". A King James Dictionary. AbaseTo make or bring low; to humble.For whosoever exalteth himself shall be ABASED; and he that humbleth himself shall be exalted. ( Luke 14:11 ) Source: A King James Dictionary. (Used with permission. Copyright © Philip P. Kapusta) Bibliography Information"Entry for 'Abase'". A King James Dictionary.
ABASE a-bas': The English rendition of shaphel (Job 40:11; Ezekiel 21:26), and of its derivative shephal (Daniel 4:37) = "bring down," "debase," "humble"; of `anah (Isaiah 31:4) = "abase self," "afflict," "chasten self," "deal harshly with," etc.; and of tapeinoo = "to depress"; figure "to humiliate" (in condition or heart): "abase," "bring low," "humble self" (Philippians 4:12). The word is always employed to indicate what should be done to or by him who nurtures a spirit and exhibits a demeanor contrary to the laudable humility which is a natural fruit of religion. Such a person is warned that the most extravagant audacity will not daunt Yahweh nor abate His vengeance (Isaiah 31:4), and good men are exhorted to employ their powers to bring him low (Job 40:11; Ezekiel 21:26). If men are not able to curb the arrogant, God is (Daniel 4:37); and He has so constituted the world, that sinful arrogance must fall (Matthew 23:12; Luke 14:11; Luke 18:14). Frank E. Hirsch Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABASE'". "International Standard Bible Encyclopedia". 1915. ABASE a-bas': The English rendition of shaphel (Job 40:11; Ezekiel 21:26), and of its derivative shephal (Daniel 4:37) = "bring down," "debase," "humble"; of `anah (Isaiah 31:4) = "abase self," "afflict," "chasten self," "deal harshly with," etc.; and of tapeinoo = "to depress"; figure "to humiliate" (in condition or heart): "abase," "bring low," "humble self" (Philippians 4:12). The word is always employed to indicate what should be done to or by him who nurtures a spirit and exhibits a demeanor contrary to the laudable humility which is a natural fruit of religion. Such a person is warned that the most extravagant audacity will not daunt Yahweh nor abate His vengeance (Isaiah 31:4), and good men are exhorted to employ their powers to bring him low (Job 40:11; Ezekiel 21:26). If men are not able to curb the arrogant, God is (Daniel 4:37); and He has so constituted the world, that sinful arrogance must fall (Matthew 23:12; Luke 14:11; Luke 18:14). Frank E. Hirsch Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABASE'". "International Standard Bible Encyclopedia". 1915.
AbateTo diminish; lessen.And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were ABATED. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. ( Genesis 8:3-4 ) Source: A King James Dictionary. (Used with permission. Copyright © Philip P. Kapusta) Bibliography Information"Entry for 'Abate'". A King James Dictionary. AbateTo diminish; lessen.And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were ABATED. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. ( Genesis 8:3-4 ) Source: A King James Dictionary. (Used with permission. Copyright © Philip P. Kapusta) Bibliography Information"Entry for 'Abate'". A King James Dictionary.
ABATE a-bat': Used six times in Old Testament for five different Hebrew words, signifying "to diminish," "reduce," "assuage"; of the Flood (Genesis 8:8); of strength (Deuteronomy 34:7); of pecuniary value (Leviticus 27:18); of wrath (Judges 8:3); of fire (Numbers 11:2). Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABATE'". "International Standard Bible Encyclopedia". 1915. ABATE a-bat': Used six times in Old Testament for five different Hebrew words, signifying "to diminish," "reduce," "assuage"; of the Flood (Genesis 8:8); of strength (Deuteronomy 34:7); of pecuniary value (Leviticus 27:18); of wrath (Judges 8:3); of fire (Numbers 11:2). Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABATE'". "International Standard Bible Encyclopedia". 1915.
Father; an intimate Aramaic filial title used by Jesus in prayer and by believers filled with the Spirit of adoption.
Etymological meaning in Hitchcock's Bible Names Dictionary: father.
This Syriac or Chaldee word is found three times in the New Testament (Mark 14:36; Rom. 8:15; Gal. 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in our language. It has passed into European languages as an ecclesiastical term, “abbot.”
See Ab.
This Syriac or Chaldee word is found three times in the New Testament (Mark 14:36; Rom. 8:15; Gal. 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in our language. It has passed into European languages as an ecclesiastical term, “abbot.” Historical & Archaeological Supplement: See Ab.
Abba [N] [E] [H] [S]See Fatherhood of God Baker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. ElwellCopyright © 1996 by Walter A. Elwell. Published by Baker Books, a division ofBaker Book House Company, Grand Rapids, Michigan USA.All rights reserved. Used by permission.For usage information, please read the Baker Book House Copyright Statement.[N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible Names[S] indicates this entry was also found in Smith's Bible DictionaryBibliography InformationElwell, Walter A. "Entry for 'Abba'". "Evangelical Dictionary of Theology". . 1997. Abba [N] [E] [H] [S]See Fatherhood of God Baker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. ElwellCopyright © 1996 by Walter A. Elwell. Published by Baker Books, a division ofBaker Book House Company, Grand Rapids, Michigan USA.All rights reserved. Used by permission.For usage information, please read the Baker Book House Copyright Statement.[N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible Names[S] indicates this entry was also found in Smith's Bible DictionaryBibliography InformationElwell, Walter A. "Entry for 'Abba'". "Evangelical Dictionary of Theology". . 1997.
Etymological meaning in Hitchcock's Bible Names Dictionary: a servant; servitude.
Servant. (1.) The father of Adoniram, whom Solomon set over the tribute (1 Kings 4:6); i.e., the forced labour (R.V., “levy”). (2.) A Levite of the family of Jeduthun (Neh. 11:17), also called Obadiah (1 Chr. 9:16).
Abda. [N] [E] [H]Father of Adoniram. ( 1 Kings 4:6 ) Son of Shammua, ( Nehemiah 11:17 ) called Obadiah in ( 1 Chronicles 9:16 ) [N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Abda'". "Smith's Bible Dictionary". . 1901. Abda. [N] [E] [H]Father of Adoniram. ( 1 Kings 4:6 ) Son of Shammua, ( Nehemiah 11:17 ) called Obadiah in ( 1 Chronicles 9:16 ) [N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Abda'". "Smith's Bible Dictionary". . 1901.
ABDA ab'-da (`abhda', perhaps, by abbreviation, "servant of Yahweh"): The father of Adoniram, King Solomon's superintendent of forced labor (1 Kings 4:6). A Levite mentioned in the statistical note in (Nehemiah 11:17). This "Abda the son of Shammua" is in the partly duplicate passage in (1 Chronicles 9:16) called "Obadiah the son of Shemaiah." Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABDA'". "International Standard Bible Encyclopedia". 1915. ABDA ab'-da (`abhda', perhaps, by abbreviation, "servant of Yahweh"): The father of Adoniram, King Solomon's superintendent of forced labor (1 Kings 4:6). A Levite mentioned in the statistical note in (Nehemiah 11:17). This "Abda the son of Shammua" is in the partly duplicate passage in (1 Chronicles 9:16) called "Obadiah the son of Shemaiah." Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABDA'". "International Standard Bible Encyclopedia". 1915.
Abde-el [N] [E] [H]father of Shelemiah. ( Jeremiah 36:26 ) [N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Abdeel'". "Smith's Bible Dictionary". . 1901. Abde-el [N] [E] [H]father of Shelemiah. ( Jeremiah 36:26 ) [N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Abdeel'". "Smith's Bible Dictionary". . 1901.
Etymological meaning in Hitchcock's Bible Names Dictionary: a vapor; a cloud of God.
Servant of God, (Jer. 36:26), the father of Shelemiah.
father of Shelemiah. (Jeremiah 36:26)
Servant of God, (Jer. 36:26), the father of Shelemiah. Historical & Archaeological Supplement: father of Shelemiah. (Jeremiah 36:26)
Etymological meaning in Hitchcock's Bible Names Dictionary: my servant.
My servant. (1.) 1 Chr. 6:44. (2.) 2 Chr. 29:12. (3.) Ezra 10:26.
(my servant).
My servant. (1.) 1 Chr. 6:44. (2.) 2 Chr. 29:12. (3.) Ezra 10:26. Historical & Archaeological Supplement: (my servant).
Abdi-el [N] [E] [H](the servant of God ), son of Guni and father of Ahi, one of the Gadites who were settled in the land of Bashan, ( 1 Chronicles 5:15 ), in the days of Jotham king of Judah. (B.C. 758.) [N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Abdiel'". "Smith's Bible Dictionary". . 1901. Abdi-el [N] [E] [H](the servant of God ), son of Guni and father of Ahi, one of the Gadites who were settled in the land of Bashan, ( 1 Chronicles 5:15 ), in the days of Jotham king of Judah. (B.C. 758.) [N] indicates this entry was also found in Nave's Topical Bible[E] indicates this entry was also found in Easton's Bible Dictionary[H] indicates this entry was also found in Hitchcock's Bible NamesBibliography InformationSmith, William, Dr. "Entry for 'Abdiel'". "Smith's Bible Dictionary". . 1901.
ABDIAS ab-di'-as (2 Esdras 1:39 = Obadiah): One of the Minor Prophets. Mentioned with Abraham, Isaac, Jacob and the Minor Prophets who shall be given as leaders to the "nation from the east" which is to overthrow Israel (compare OBADIAH). Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABDIAS'". "International Standard Bible Encyclopedia". 1915. ABDIAS ab-di'-as (2 Esdras 1:39 = Obadiah): One of the Minor Prophets. Mentioned with Abraham, Isaac, Jacob and the Minor Prophets who shall be given as leaders to the "nation from the east" which is to overthrow Israel (compare OBADIAH). Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABDIAS'". "International Standard Bible Encyclopedia". 1915.
Etymological meaning in Hitchcock's Bible Names Dictionary: servant of God.
Servant of God, (1 Chr. 5:15), a Gadite chief.
(the servant of God), son of Guni and father of Ahi, one of the Gadites who were settled in the land of Bashan, (1 Chronicles 5:15), in the days of Jotham king of Judah. (B.C. 758.)
Servant of God, (1 Chr. 5:15), a Gadite chief. Historical & Archaeological Supplement: (the servant of God), son of Guni and father of Ahi, one of the Gadites who were settled in the land of Bashan, (1 Chronicles 5:15), in the days of Jotham king of Judah. (B.C. 758.)
Etymological meaning in Hitchcock's Bible Names Dictionary: servant; cloud of judgment.
-1. A judge of Israel, in the time of the judges JDG 12:13-15 -2. A Levitical city JOS 21:30; 1CH 6:74 -3. A Benjamite chief 1CH 8:23 -See ACHBOR -4. Son of Gibeon 1CH 8:30; 9:36 -5. Son of Micah 2CH 34:20 -Also called ACHBOR 2KI 22:12
Doctrinal and topical Scripture outline for ABDON: -1. A judge of Israel, in the time of the judges JDG 12:13-15 -2. A Levitical city JOS 21:30; 1CH 6:74 -3. A Benjamite chief 1CH 8:23 -See ACHBOR -4. Son of Gibeon 1CH 8:30; 9:36 -5. Son of Micah 2CH 34:20 -Also called ACHBOR 2KI 22:12
Servile. (1.) The son of Hillel, a Pirathonite, the tenth judge of Israel (Judg. 12:13-15). He is probably the Bedan of 1 Sam. 12:11. (2.) The first-born of Gibeon of the tribe of Benjamin (1 Chr. 8:30; 9:36). (3.) The son of Micah, one of those whom Josiah sent to the prophetess Huldah to ascertain from her the meaning of the recently discovered book of the law (2 Chr. 34:20). He is called Achbor in 2 Kings 22:12. (4.) One of the “sons” of Shashak (1 Chr. 8:23). This is the name also of a Levitical town of the Gershonites, in the tribe of Asher (Josh. 21:30; 1 Chr. 6:74). The ruins of Abdeh, some 8 miles north-east of Accho, probably mark its site.
(servile).
Servile. (1.) The son of Hillel, a Pirathonite, the tenth judge of Israel (Judg. 12:13-15). He is probably the Bedan of 1 Sam. 12:11. (2.) The first-born of Gibeon of the tribe of Benjamin (1 Chr. 8:30; 9:36). (3.) The son of Micah, one of those whom Josiah sent to the prophetess Huldah to ascertain from her the meaning of the recently discovered book of the law (2 Chr. 34:20). He is called Achbor in 2 Kings 22:12. (4.) One of the “sons” of Shashak (1 Chr. 8:23). This is the name also of a Levitical town of the Gershonites, in the tribe of Asher (Josh. 21:30; 1 Chr. 6:74). The ruins of Abdeh, some 8 miles north-east of Accho, probably mark its site. Historical & Archaeological Supplement: (servile).
ABDON (1) ab'-don (`abhdon, perhaps "service"; Abdon): A judge of Israel for eight years (Judges 12:13-15). The account says that he was the son of Hillel the Pirathonite, and that he was buried in Pirathon in the land of Ephraim. No mention is made of great public services rendered by him, but it is said that he had seventy well-mounted sons and grandsons. So far as we can judge, he was placed in office as a wealthy elderly man, and performed the routine duties acceptably. Very likely his two next predecessors Ibzan and Elon were men of the same type. An effort has been made to identify Abdon with the Bedan mentioned in 1?Samuel 12:11, but the identification is precarious. A certain importance attaches to Abdon from the fact that he is the last judge mentioned in the continuous account (Judges 2:6-13:1) in the Book of Jgs. After the account of him follows the statement that Israel was delivered into the hands of the Philistines forty years, and with that statement the continuous account closes and the series of personal stories begins--the stories of Samson, of Micah and his Levite, of the Benjamite civil war, followed in our English Bibles by the stories of Ru and of the childhood of Samuel. With the close of this last story (1?Samuel 4:18) the narrative of public affairs is resumed, at a point when Israel is making a desperate effort, at the close of the forty years of Eli, to throw off the Philistine yoke. A large part of one's views of the history of the period of the Judges will depend on the way in which he combines these events. My own view is that the forty years of Judges 13:1 and of 1?Samuel 4:18 are the same; that at the death of Abdon the Philistines asserted themselves as overlords of Israel; that it was a part of their policy to suppress nationality in Israel; that they abolished the office of judge, and changed the high-priesthood to another family, making Eli high priest; that Eli was sufficiently competent so that many of the functions of national judge drifted into his hands. It should be noted that the regaining of independence was signalized by the reestablishment of the office of judge, with Samuel as incumbent (1?Samuel 7:6 and context). This view takes into the account that the narrative concerning Samson is detachable, like the narratives that follow, Samson belonging to an earlier period. See SAMSON. The son of Jeiel and his wife Maacah (1 Chronicles 8:30; 9:36). Jeiel is described as the "father of Gibeon," perhaps the founder of the Israelirish community there. This Abdon is described as brother to Ner, the grandfather of King Saul. One of the messengers sent by King Josiah to Huldah the prophetess (2 Chronicles 34:20); called Achbor in 2?Kings 22:12. One of many men of Benjamin mentioned as dwelling in Jerusalem (1 Chronicles 8:23), possibly in Nehemiah's time, though the date is not clear. Willis J. Beecher Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABDON (1)'". "International Standard Bible Encyclopedia". 1915. ABDON (1) ab'-don (`abhdon, perhaps "service"; Abdon): A judge of Israel for eight years (Judges 12:13-15). The account says that he was the son of Hillel the Pirathonite, and that he was buried in Pirathon in the land of Ephraim. No mention is made of great public services rendered by him, but it is said that he had seventy well-mounted sons and grandsons. So far as we can judge, he was placed in office as a wealthy elderly man, and performed the routine duties acceptably. Very likely his two next predecessors Ibzan and Elon were men of the same type. An effort has been made to identify Abdon with the Bedan mentioned in 1?Samuel 12:11, but the identification is precarious. A certain importance attaches to Abdon from the fact that he is the last judge mentioned in the continuous account (Judges 2:6-13:1) in the Book of Jgs. After the account of him follows the statement that Israel was delivered into the hands of the Philistines forty years, and with that statement the continuous account closes and the series of personal stories begins--the stories of Samson, of Micah and his Levite, of the Benjamite civil war, followed in our English Bibles by the stories of Ru and of the childhood of Samuel. With the close of this last story (1?Samuel 4:18) the narrative of public affairs is resumed, at a point when Israel is making a desperate effort, at the close of the forty years of Eli, to throw off the Philistine yoke. A large part of one's views of the history of the period of the Judges will depend on the way in which he combines these events. My own view is that the forty years of Judges 13:1 and of 1?Samuel 4:18 are the same; that at the death of Abdon the Philistines asserted themselves as overlords of Israel; that it was a part of their policy to suppress nationality in Israel; that they abolished the office of judge, and changed the high-priesthood to another family, making Eli high priest; that Eli was sufficiently competent so that many of the functions of national judge drifted into his hands. It should be noted that the regaining of independence was signalized by the reestablishment of the office of judge, with Samuel as incumbent (1?Samuel 7:6 and context). This view takes into the account that the narrative concerning Samson is detachable, like the narratives that follow, Samson belonging to an earlier period. See SAMSON. The son of Jeiel and his wife Maacah (1 Chronicles 8:30; 9:36). Jeiel is described as the "father of Gibeon," perhaps the founder of the Israelirish community there. This Abdon is described as brother to Ner, the grandfather of King Saul. One of the messengers sent by King Josiah to Huldah the prophetess (2 Chronicles 34:20); called Achbor in 2?Kings 22:12. One of many men of Benjamin mentioned as dwelling in Jerusalem (1 Chronicles 8:23), possibly in Nehemiah's time, though the date is not clear. Willis J. Beecher Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABDON (1)'". "International Standard Bible Encyclopedia". 1915.
ABDON (2) ab'-don (`abhdon, perhaps "service"): One of the four Levitical cities in the tribe of Asher (Joshua 21:30; 1 Chronicles 6:74). Probably the same with Ebron (in the King James Version "Hebron") in Joshua 19:28, where some copies have the reading Abdon. Now called Abdeh, a few miles from the Mediterranean and about fifteen miles south of Tyre. Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABDON (2)'". "International Standard Bible Encyclopedia". 1915. ABDON (2) ab'-don (`abhdon, perhaps "service"): One of the four Levitical cities in the tribe of Asher (Joshua 21:30; 1 Chronicles 6:74). Probably the same with Ebron (in the King James Version "Hebron") in Joshua 19:28, where some copies have the reading Abdon. Now called Abdeh, a few miles from the Mediterranean and about fifteen miles south of Tyre. Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A., D.D. General Editor. "Entry for 'ABDON (2)'". "International Standard Bible Encyclopedia". 1915.