Resultados para: "Terebinth"

the place of Sichem--or Shechem, a pastoral valley then unoccupied (compare Gen 33:18). plain of Moreh--rather, the "terebinth tree" of Moreh, very common in Palestine, remarkable for its wide-spreading branches and its dark green foliage. It is probable that in Moreh there was a grove of these trees, whose inviting shade led Abram to choose it for an encampment.

they gave unto Jacob all the strange gods . . . and earrings--Strange gods, the "seraphim" (compare Gen 31:30), as well, perhaps, as other idols acquired among the Shechemite spoil--earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected with incantation and idolatry (compare Hos 2:13). The decided tone which Jacob now assumed was the probable cause of the alacrity with which those favorite objects of superstition were surrendered. Jacob hid them under the oak--or terebinth--a towering tree, which, like all others of the kind, was a striking object in the scenery of Palestine; and beneath which, at Shechem, the patriarch had pitched his tent. He hid the images and amulets, delivered to him by his Mesopotamian dependents, at the root of this tree. The oak being deemed a consecrated tree, to bury them at its root was to deposit them in a place where no bold hand would venture to disturb the ground; and hence it was called from this circumstance--"the plain of Meonenim"--that is, "the oak of enchantments" (Jdg 9:37); and from the great stone which Joshua set up--"the oak of the pillar" (Jdg 9:6).

Deborah, Rebekah's nurse, died--This event seems to have taken place before the solemnities were commenced. Deborah (Hebrew, a "bee"), supposing her to have been fifty years on coming to Canaan, had attained the great age of a hundred eighty. When she was removed from Isaac's household to Jacob's, is unknown. But it probably was on his return from Mesopotamia; and she would have been of invaluable service to his young family. Old nurses, like her, were not only honored, but loved as mothers; and, accordingly, her death was the occasion of great lamentation. She was buried under the oak--hence called "the terebinth of tears" (compare Kg1 13:14). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By this manifestation of His presence, God testified His acceptance of Jacob's sacrifice and renewed the promise of the blessings guaranteed to Abraham and Isaac [Gen 35:11-12]; and the patriarch observed the ceremony with which he had formerly consecrated the place, comprising a sacramental cup, along with the oil that he poured on the pillar, and reimposing the memorable name [Gen 35:14]. The whole scene was in accordance with the character of the patriarchal dispensation, in which the great truths of religion were exhibited to the senses, and "the world's grey fathers" taught in a manner suited to the weakness of an infantile condition.

Joshua wrote these words in the book of the law of God--registered the engagements of that solemn covenant in the book of sacred history. took a great stone--according to the usage of ancient times to erect stone pillars as monuments of public transactions. set it up there under an oak--or terebinth, in all likelihood, the same as that at the root of which Jacob buried the idols and charms found in his family. that was by the sanctuary of the Lord--either the spot where the ark had stood, or else the place around, so called from that religious meeting, as Jacob named Beth-el the house of God.

Now Heber the Kenite . . . pitched his tent--It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on Jdg 1:16). plain of Zaanaim--This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.

Ezion-geber, which is beside Eloth--These were neighboring ports at the head of the eastern or Elanitic branch of the Red Sea. Tyrian ship carpenters and sailors were sent there for Solomon's vessels (see on Ch2 8:17-18). Ezion-geber--that is, "the giant's backbone"; so called from a reef of rocks at the entrance of the harbor. Eloth--Elim or Elath; that is, "the trees"; a grove of terebinths still exists at the head of the gulf.

and it shall return, and . . . be eaten--Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second (Isa 5:25; Eze 5:1-5, Eze 5:12), [MAURER and HORSLEY]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (Kg2 24:14; Kg2 25:12), which afterwards fled to Egypt in fear (Kg2 25:26), and subsequently returned thence along with others who had fled to Moab and Edom (Jer 40:11-12), and suffered under further divine judgments. tell--rather, "terebinth" or "turpentine tree" (Isa 1:29). substance . . . when . . . cast . . . leaves--rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,' Job 14:7), the trunk or stock remains, so the holy seed (Ezr 9:2) shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (Rom 11:5, Rom 11:23-29). According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters). In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare 2Ki. 15:37-16:9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (Ch2 28:5). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare Isa 7:18, "Egypt"; and Kg2 17:4, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (Kg1 12:16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare 2Ch. 28:1-26 and Kg2 15:37, with Isa 16:5), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (Kg2 16:9); and probably it was at the same time that he carried away part of Israel captive (Kg2 15:29), unless there were two assaults on Pekah--that in Kg2 15:29, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. SMITH]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (Isa 37:37; Kg2 16:8, Kg2 16:17-18; Ch2 28:20). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [WINER]. Next: Isaiah Chapter 7

Enflaming yourselves--burning with lust towards idols [GESENIUS]; or else (compare Margin), in the terebinth groves, which the Hebrew and the parallelism favor (see on Isa 1:29) [MAURER]. under . . . tree-- (Kg2 17:10). The tree, as in the Assyrian sculptures, was probably made an idolatrous symbol of the heavenly hosts. slaying . . . children--as a sacrifice to Molech, &c. (Kg2 17:31; Ch2 28:3; Ch2 33:6). in . . . valleys--the valley of the son of Hinnom. Fire was put within a hollow brazen statue, and the child was put in his heated arms; kettle drums (Hebrew, toph) were beaten to drown the child's cries; whence the valley was called Tophet (Ch2 33:6; Jer 7:3). under . . . clifts--the gloom of caverns suiting their dark superstitions.

To appoint . . . to give--The double verb, with the one and the same accusative, imparts glowing vehemence to the style. beauty for ashes--There is a play on the sound and meaning of the Hebrew words, peer, epher, literally, "ornamental headdress" or tiara (Eze 24:17), worn in times of joy, instead of a headdress of "ashes," cast on the head in mourning (Sa2 13:19). oil of joy--Perfumed ointment was poured on the guests at joyous feasts (Psa 23:5; Psa 45:7-8; Amo 6:6). On occasions of grief its use was laid aside (Sa2 14:2). garment of praise--bright-colored garments, indicative of thankfulness, instead of those that indicate despondency, as sackcloth (Joh 16:20). trees of righteousness--Hebrew, terebinth trees; symbolical of men strong in righteousness, instead of being, as heretofore, bowed down as a reed with sin and calamity (Isa 1:29-30; Isa 42:3; Kg1 14:15; Psa 1:3; Psa 92:12-14; Jer 17:8). planting of . . . Lord--(See on Isa 60:21). that he might be glorified-- (Joh 15:8).

balm--balsam; to be applied to the wounds of my people. Brought into Judea first from Arabia Felix, by the queen of Sheba, in Solomon's time [JOSEPHUS, Antiquities, 8.2]. The opobalsamum of PLINY; or else [BOCHART] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (Jer 46:11; Jer 51:8; Gen 37:25; Gen 43:11). health . . . recovered--The Hebrew is literally, "lengthening out . . . gone up"; hence, the long bandage applied to bind up a wound. So the Arabic also [GESENIUS]. Next: Jeremiah Chapter 9

trees by the waters--that is, that are plentifully supplied by the waters: nations abounding in resources. stand up in their height--that is, trust in their height: stand upon it as their ground of confidence. FAIRBAIRN points the Hebrew differently, so as for "their trees," to translate, "(And that none that drink water may stand) on themselves, (because of their greatness)." But the usual reading is better, as Assyria and the confederate states throughout are compared to strong trees. The clause, "All that drink water," marks the ground of the trees' confidence "in their height," namely, that they have ample sources of supply. MAURER, retaining the same Hebrew, translates, "that neither their terebinth trees may stand up in their height, nor all (the other trees) that drink water." to . . . nether . . . earth . . . pit-- (Eze 32:18; Psa 82:7).

upon . . . mountains--High places were selected by idolaters on which to sacrifice, because of their greater nearness to the heavenly hosts which they worshipped (Deu 12:2). elms--rather, "terebinths" [MAURER]. shadow . . . good--screening the lascivious worshippers from the heat of the sun. daughters . . . commit whoredom . . . spouses . . . adultery--in the polluted worship of Astarte, the Phœnician goddess of love.