heart. Ps.95.
To give audience or allowance to speak.He sent for Paul, and heard Acts. 26 and obey..They think they shall be heard for their much speaking. Matt.6. To grant an answer to prayer.I love the Lord, because he hath heard 6.To attend to the facts, having g evidence of Jesus the word. You need evidence o Him.
Ps.11, arguments But prove my Word. Moves and call to give life.
The cause was heard and determined at the last term; or, it was heard at the last term, and will be determined at the next. So 2.Sam.1
To you acknowledge by your submissive, for Christ is the only Savior of the world, there is no other Ssvior 😆You are birth my knowing Christ.
As minister do you hear? A colloquial use of the word.I speak to the world those things which I have heard of him.
John 8.To approve and embrace.They speak of the world, and the world heareth them. l John 4.To hear a bird sing, to receive private communication.
HEAR, v.i. To enjoy the sense or faculty of perceiving sound.
He is deaf, he cannot hear. To listen; to hearken; to attend.He hears with solicitude.To be told; to receive by report I hear there are divisions among you, and I partly believe it. 1 Cor.11.
O heaven, HEAVEN, The region or expanse which surrounds the earth, and which appears above and around us, like an immense arch or vault, in which are seen the sun, moon and stars.Among christians, the part of space in which the omnipresent
Jehovah is supposed to afford more sensible manifestations of his glory. Hence this is called the habitation of God, and is represented as the residence of angels and blessed spirits.
.26.The sanctified heart loves heaven for its purity, and God for his goodness.Among pagans, the residence of the celestial gods.
The sky or air; the region of the atmosphere; or an elevated place; in a very indefinite sense. Thus we speak of a mountain reaching to heaven; the fowls of heaven; the clouds of heaven; hail or rain from heaven. Jer.9. Job.35.Their cities are walled to heaven. Deut.1.The Hebrews acknowledged three heavens;
the air or aerial heavens; the firmament in which the stars are supposed to be placed; and the heaven of heavens, or third heaven, the residence of Jehovah.Modern philosophers divide the expanse above and around the earth into two parts,the atmosphere or aerial heaven, and the etherial heaven beyond the region of the air, in which there is supposed to be a thin, unresisting medium called ether.
The Supreme Power; the Sovereign of heaven; god; as prophets sent by heaven.I have sinned against heaven. Luke 15.Shun the impious profaneness which scoffs at the institution of heaven.
The pagan deities; celestials.And show the heavens more just.Elevation; sublimity.O! for a muse of fire, that would ascendThe brightest heaven of invention.Supreme felicity; great happiness.
and give ear, E'ARwhence auricula; audio.The organ of hearing; the organ by which sound is perceived; and in general, both the external and internal part is understood by the term.
The external ear is a cartilaginous funnel, attached, by ligaments and muscles, to the temporal bone.
The sense of hearing, or rather the power of distinguishing sounds and judging of harmony; the power of nice perception of the differences of sound, or of consonances and dissonances. She has a delicate ear for music, or a good ear.In the
plural, the head or person.It is better to pass over an affront from one scoundrel,than to draw a herd about one's ears.The top, or highest part.The cavalier was up to the ears in love.A favorable hearing; attention; heed; regard. Give no ear to flattery.I cried to God--and he gave ear to me. Ps.77.He could not gain the prince's ear.Disposition to like or dislike what is heard; opinion; judgment; taste.He laid his sense closer--according to the style and ear of those times.Any part of a thing resembling an ear; a projecting part from the side of any thing; as the ears of a vessel used as handles.The spike of corn; that part of certain plants which contains the flowers and seeds; as an ear of wheat or maiz.To be by the ears,------------------To fall together by the ears,------- to fight or scuffle; toTo go together by the ears,--------- quarrel.To set by the ears, to make strife; to cause to quarrel.
O earth:
EARTH, Earth, in its primary sense, signifies the particles which compose the mass of the globe, but more particularly the particles which form the fine mold on the surface of the globe; or it denotes any indefinite mass or portion of that matter. We throw up earth with a spade or plow; we fill a pit or ditch with earth; we form a rampart with earth. This substance being considered, by ancient philosophers, as simple, was called an element; and in popular language, we still hear of the four elements, fire, air,earth, and water.In chimistry, the term earth was, till lately, employed to denote a simple elementary body or substance, tasteless, inodorous, uninflammable and infusible. But it has also been applied to substances which have a very sensible alkaline taste, as lime. The primitive earths are reckoned ten in number, viz, silex, alumin, lime, magnesia, baryte, strontian, zircon, glucin, yttria and thorina. Recent experiments prove that most or all of them are compounds of oxygen with bases, some of which appear to possess the properties of metals. In this case the earths are to be considered as metallic oxyds.The terraqueous globe which we inhabit. The earth is nearly spherical, but a little flatted at the poles, and hence its figure is called an oblate spheroid. It is one of the primary planets, revolving round the sun in an orbit which is between those of Venus and Mars. It is nearly eight thousand miles in diameter, and twenty five thousand miles in circumference. Its distance from the sun is about ninety five millions of miles,and its annual revolution constitutes the year of 365 days, 5 hours, and nearly 49 minutes.The world, as opposed to other scenes of existence.The inhabitants of the globe.The whole earth was of one language. Gen.11.Dry land, opposed to the sea.God called the dry land earth. Gen.1.Country; region; a distinct part of the globe.In this sense, land or soil is more generally used.In scripture, earth is used for a part of the world. Ezra. 1.2.The ground; the surface of the earth. He fell to the earth. The ark was lifted above the earth.In the second month--was the earth dried. Gen.8.In scripture, things on the earth, are carnal, sensual, temporary things; opposed to heavenly, spiritual or divine things.Figuratively, a low condition. Rev.12. from ear, L. aro, to plow. The act of turning up the ground in tillage. Not used.To hide in the earth.The fox is earthed. To cover with earth or mold.EARTH, v.i. To retire under ground; to burrow. Here foxes earthed
.For the LORD LORD, A master; a person possessing supreme power and authority; a ruler; a governor.Man over man he made not lord.But now I was the lord of this fair mansion. A tyrant; an oppressive ruler.A husband.oft in bitterness of soul deplores my absent daughter, and my dearer lord.My lord also being old. Gen. 18. A baron; the proprietor of a manor; as the lord of the manor.A nobleman; a title of honor in Great Britain given to those who are noble by birth or creation; a peer of the realm, including dukes, marquises, earls, viscounts and barons. Archbishops and bishops also, as members of the house of lords, are lords of parliament. Thus we say, lords temporal and spiritual. By courtesy also the title is given to the sons of dukes and marquises, and to the eldest sons of earls An honorary title bestowed on certain official characters; as lord advocate, lord chamberlain, lord chancellor, lord chief justice, &c.In scripture, the Supreme Being; Jehovah. When Lord, in the Old Testament, is prints in capitals, it is the translation of JEHOVAH, and so might, with more propriety, be rendered. The word is applied to Christ, Ps. 110. Col. 3. and to the Holy Spirit, 2Thess. 3. As a title of respect, it is applied to kings, Gen. 40. 2Sam. 19. to princes and nobles, Gen 42. Dan. 4. to a husband, Gen. 18. to a prophet, 1Kings 18. 2Kings 2. and to a respectable person, Gen. 24. Christ is called the Lord of glory, 1Cor. 2. and Lord of lords, Rev. 19.LORD, v.t. To invest with the dignity and privileges of a lord.LORD, v.i. To domineer; to rule with arbitrary or despotic sway; sometimes followed by over, and sometimes by it, in the manner of a transitive verb.The whiles she lordeth in licentious bliss.I see them lording it in London streets.They lorded over them whom now they serve.
SPOKE, n. G., this word, whose radical sense is to shoot or thrust, coincides with spike, spigot, pike, contracted from to spew.The radius or ray of a wheel; one of the small bars which are inserted in the hub or nave, and which serve to support the rim or felly.I IIThe spar or round of a ladder. Not in use in the United States.
I have possess, own, or hold
nourished
NOURISH, v.t. G. to nourish, cannot be the same word unless they have lost a dental, which may perhaps be the fact.To feed and cause to grow; to supply a living or organized body, animal or vegetable, with matter which increases its bulk or supplies the waste occasioned by any of its functions; to supply with nutriment.To support; to maintain by feeding. Genesis 47.Whilst I in Ireland nourish a mighty band, I will stir up in England some black storm.To supply the means of support and increase; to encourage; as, to nourish rebellion; to nourish the virtues.What madness was ti, with such proofs, to nourish their contentions!To cherish; to comfort. James 5.To educate; to instruct; to promote growth in attainments. 1 Timothy 4.
NOURISH, To promote growth.Grains and roots nourish more then leaves. Elliptical.To gain nourishment. Unusual.
and brought The definition of brought means something happened as a result of another action. An example of brought is what someone boasts after a good game, “I brought it!” Brought means you carried someone or something to a place. An example of brought is what you did when you took a food to a potluck.
up . toward a higher place or position.he jumped up"at or to a higher level of intensity, volume, or activity.she turned the volume up"
children, son or a daughter; a male or female descendant, in the first degree; the immediate progeny of parents; applied to the human race, and chiefly to a person when young. The term is applied to infants from their birth; but the time when they cease ordinarily to be so called, is not defined by custom. In strictness, a child is the shoot, issue or produce of the parents, and a person of any age, in respect to the parents, is a child.An infant.Hagar cast the child under one of the shrubs. Gen. 21.It signifies also a person of more advanced years.daughter was his only child. Judges 11.The child shall behave himself proudly. Is. 3.A curse will be on those who corrupt the morals of their children.The application of child to a female in opposition to a male, as in Shakspeare, is not legitimate.One weak in knowledge, experience, judgment or attainments; as, he is a mere child.Behold, I cannot speak, for I am a child. Jer. 1 One young in grace. 1 John 2.One who is unfixed in principles. Eph. 4.One who is born again, spiritually renewed and adopted; as a child of God.One who is the product of another; or whose principles and morals are the product of another.Thou child of the devil. Acts 13.That which is the product or effect of something else.This noble passion, child of integrity.In the plural, the descendants of a man however remote; as the children of Israel; the children of Edom.The inhabitants of a country; as the children of Seir. 2 Chron. 25.To be with child, to be pregnant. Gen. 16:11, Gen. 29:36.CHILD, v.i. To bring children.
and they have rebelled
rebellion
REBEL'LION, n. L. rebellio. among the Romans, rebellion was originally a revolt or open resistance to their government by nations that had been subdued in war. It was a renewed war.An open and avowed renunciation of the authority of the government to which one owes allegiance; or the taking of arms traitorously to resist the authority of lawful government; revolt. Rebellion differs from insurrection and from mutiny. Insurrection may be a rising in opposition to a particular act or law, without a design to renounce wholly all subjection to the government. Insurrection may be, but is not necessarily, rebellion. Mutiny is an insurrection of soldiers or seamen against the authority of their officers.No sooner is the standard of rebellion displayed, than men of desperate principles resort to it.Open resistance to lawful authority.Commission of rebellion, in law, a commission awarded against a person who treats the king's authority with contempt, in not obeying his proclamation according to his allegiance, and refusing to attend his sovereign when required; in which case, four commissioners are ordered to attach him wherever he may be found.
againsT In opposition; noting enmity or disapprobation.His hand will be against every man. Gen. 16.I am against your pillows. Ez. 8. In opposition, noting contrariety, contradiction, or repugnance; as, a decree against law, reason or public opinion.In opposition, noting competition, or different sides or parties; as, there are twenty votes in the affirmative against ten in the negative.In an opposite direction; as, to ride against the wind.Opposite in place; abreast; as, a ship is against the mouth of a river. In this sense it is often preceded by over.Aaron lighted the lamps over against the candlesticks. In opposition, noting adversity, injury, or contrariety to wishes; as, this change of measures is against us.Bearing upon; as, one leans against a wall.In provision for; in preparation for Uriah made it against king Ahaz came from Damascus.
2Kings, 16.In this sense against is a preposition, with the following part of the sentence for an object. See After, prep. def. 2.In short, the sense of this word is opposition, variously modified according to its application to different objects.
OX, n. plu. oxen. pron. ox'n.The male of the bovine genus of quadrupeds, castrated and grown to his size or nearly so. The young male is called in America a steer. The same animal not castrated is called a bull. These distinctions are well established with us in regard to domestic animals of this genus. When we speak of wild animals of this kind, ox is sometimes applied both to the male and female, and in zoology, the same practice exists in regard to the domestic animals. Sop in common usage, a pair of bulls yoked may be sometimes called oxen. We never apply the name ox to the cow or female of the domestic kind. Oxen in the plural may comprehend both the male and female.
KNOW, although much varied in orthography. Nosco makes novi, which, with g or c prefixed, gnovi or cnovi, would coincide with know, knew. So L. cresco, crevi, coincides with grow, grew. The radical sense of knowing is generally to take, receive, or hold.To perceive with certainty; to understand clearly; to have a clear and certain perception of truth, fact, or any thing that actually exists. To know a thing pre
includes all doubt or uncertainty of its existence. We know what we see with our eyes, or perceive by other senses. We know that fire and water are different substances. We know that truth and falsehood express ideas incompatible with each other. We know that a circle is not a square. We do not know the truth of reports, nor can we always know what to believe.To be informed of; to be taught. It is not unusual for us to say we know things from information, when we rely on the veracity of the informer.To distinguish; as, to know one man from another. We know a fixed star from a planet by its twinkling.To recognize by recollection, remembrance, representation or description. We do not always know a person after a long absence. We sometimes know a man by having seen his portrait, or having heard him described.To be no stranger to; to be familiar. This man is well known to us.In scripture, to have sexual commerce with. Gen 4.To approve.The Lord knoweth the way of the righteous. Ps. 1.To learn. Prov. 1.To acknowledge with due respect. 1Thess. 5.To choose; to favor or take an interest in. Amos 3.To commit; to have.He hath made him to be sin for us, who knew no sin. 2Cor.To have full assurance of; to have satisfactory evidence of any thing, though short of certainty.
his owner, a person who owns something
and the ass
ass A quadruped of the equine genus. This animal has long slouching ears, a short mane, and a tail covered with long hairs at the end. He is usually of an ash color, with a black bar across the shoulders. The tame or domestic ass is patient to stupidity, and carries a heavy burden. He is slow, but very sure footed, and for this reason very useful on rough steep hills.
M`ASTER, n. L. magister, compounded of the root of magis, major, greater.A man who rules, governs or directs either men or business. A man who owns slaves is their master; he who has servants is their master; he who has apprentices is their master, as he has the government and direction of them. The man who superintends and directs any business, is master, or master workman.O thou my friend, my genius, come along,Thou master of the poet and the song.Nations that want protectors, will have masters.A director, head, or chief manager; as the master of a feast.The owner; proprietor; with the idea of governing. The master of a house may be the owner, or the occupant, who has a temporary right of governing it.It would be believed that he rather took the horse for his subject, than his master.A lord; a ruler; one who has supreme dominion.Caesar, the world's great master and his own.A chief; a principal; as the master root of a plant.One master passion swallows up the rest.One who has possession, and the power of controlling or using at pleasure.When I have made myself master of a hundred thousand drachmas--The commander of a merchant ship.In ships of war, an officer who takes rank immediately after the lieutenants,and navigates the ship under the direction of the captain.The director of a school; a teacher; an instructor.
In this sense the word is giving place to the more appropriate words teacher, instructor and preceptor; at least it is so in the United States. One uncontrolled.Let every man be master of his time.An appellation of respect.Master doctor, you have brought those drugs.An appellation given to young men.Where there are little masters and misses in a house--A man eminently or perfectly skilled in any occupation, art or science. We say, a man is master of his business; a great master of music, of the flute or violin; a master of his subject, &c.A title of dignity in colleges and universities; as Master of Arts.The chief of a society; as the Grand Master of Malta, of free-masons, &c.The director of ceremonies at public places, or on public occasions.The president of a college.Master in chancery, an assistant of the lord chancellor, chosen from among the barristers to sit in chancery, or at the rolls.To be master of one's self, to have the command or control of one's own passions.The word master has numerous applications, in all of which it has the sense of director, chief or superintendent.
As a title of respect given to adult persons, it is pronounced mister; a pronunciation which seems to have been derived from some of the northern dialects. supra.
M`ASTER, v.i. To conquer; to overpower; to subdue; to bring under control.Obstinacy and willful neglect must be mastered, even though it costs blows.Evil customs must be mastered by degrees.To execute with skill.I will not offer that which I cannot master.To rule; to govern.And rather father thee than master thee. Not used.
M`ASTER, v.i. To be skillful; to excel.crib: but Israel doth not know, my people doth not consider.
sinful Tainted with sin; wicked; iniquitous; criminal; unholy; as sinful men. Ah, sinful nation, a people laden with iniquity! Isa. 1.Containing sin, or consisting in sin; contrary to the laws of God; as sinful actions; sinful thoughts; sinful words.
nationA body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. Thus the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost.A great number, by way of emphasis.
PEOPLE, The body of persons who compose a community, town, city or nation. We say, the people of a town; the people of London or Paris; the English people. In this sense, the word is not used in the plural, but it comprehends all classes of inhabitants, considered as a collective body, or any portion of the inhabitants of a city or country.The vulgar; the mass of illiterate persons.The knowing artist may judge better than the people.The commonalty, as distinct from men of rank.Myself shall mount the rostrum in his favor,And strive to gain his pardon from the people.Persons of a particular class; a part of a nation or community; as country people.Persons in general; any persons indefinitely; like on in French, and man in Saxon.People were tempted to lend by great premiums and large interest. A collection or community of animals.The ants are a people not strong, yet they prepare their meat in the summer. Prov.30.When people signified a separate nation or tribe, it has the plural number.Thou must prophesy again before many peoples. Rev.10.In Scripture, fathers or kindred. The Gentiles.To him shall the gathering of the people be. Gen.49.
PEOPLE, v.t. To stock with inhabitants. Emigrants from Europe have peopled the United States.
ladenLoaded; charged with a burden or freight.Oppressed; burdened.
iniquityINIQ'UITY, n. L. iniquitas; in and oequitas, equity.Injustice; unrighteousness; a deviation from rectitude; as the iniquity of war; the iniquity of the slave trade.Want of rectitude in principle; as a malicious prosecution originating in the iniquity of the author.A particular deviation from rectitude; a sin or crime; wickedness; any act of injustice.Your iniquities have separated between you and your God. Is.59.Original want of holiness or depravity.I was shapen in iniquity. Ps.51.
a seed
SEED, The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species. The seeds of plants are a deciduous part, containing the rudiments of a new vegetable. In some cases, the seeds costitute the fruit or valuable part of plants, as in the case of wheat and other esculent grain; sometimes the seeds are inclosed in fruit, as in apples and melons. When applied to animal matter, it has no plural.That from which any thing springs; first principle; original; as the seeds of virtue or vice.Principle of production.Praise of great acts he scatters as a seed. Waller.Progeny; offspring; children; descendants; as the seed of Abraham; the seed of David. In this sense, the word is applied to one person, or to any number collectively, and admits of the plural form; but rarely used in the plural.Race; generation; birth.Of mortal seed they were not held. Waller.
SEED, To grow to maturity, so as to produce seed. Maiz will not seed in a cool climate.To shed the seed.SEED, To sow; to sprinkle with seed, which germinates and takes root.
evildoer
EVILDO'ER, n. evil and doer, from do. One who does evil; one who commits sin, crime, or any moral wrong.They speak evil against you as evildoers. l Pet.2.
children that are corrupters:One who corrupts; one who vitiates, or taints; as a corrupter of morals, or of Christianity.One who bribes; that which depraves or destroys integrity.
they have forsaken
forsake
FORSA'KE, v.t. pret. forsook; pp. forsaken. See Seek .To quit or leave entirely; to desert; to abandon; to depart from. Friends and flatterers forsake us in adversity.Forsake the foolish, and live. Prov. 9.To abandon; to renounce; to reject.If his children forsake my law, and walk not in my judgments - Ps. 89.Cease from anger, and forsake wrath. Ps. 37.To leave; to withdraw from; to fail. In anger, the color forsakes the cheeks. In severe trials, let not fortitude forsake you.In scripture, God forsakes his people, when he withdraws his aid, or the light of his countenance.
the LORD, they have provoked
provoke
PROVO'KE, To call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury; to provoke war.To make angry; to offend; to incense; to enrage.Ye fathers,provoke not your children to wrath. Eph.6.Often provoked by the insolence of some of the bishops--To excite; to cause; as, to provoke perspiration; to provoke a smile.To excite; to stimulate; to increase.The taste of pleasure provokes the appetite, and every successive indulgence of vice which is to form a habit, is easier than the last.To challenge.He now provokes the sea-gods from the shore.To move; to incite; to stir up; to induce by motives. Rom.10.Let us consider one another to provoke to love and to good works. Heb.10.To incite; to rouse; as, to provoke one to anger. Deut.32.
PROVO'KE, v.i. To appeal. A Latinism,not used.
the Holy One Definition of holy. 1 : exalted or worthy of complete devotion as oneperfect in goodness and righteousness. 2 : divine for the Lord our God is holy — Psalms 99:
of Israel
Israel [N] [E] [H] [S]The Name and People. Jacob, grandson of Abraham, was named Israel after he had wrestled with God ( Gen32:28 ). This name is a combination of the Hebrew words for "wrestle" and"God" (because sareta [you have wrestled] with God [‘el] and men you will be called yisrael). When Jacob had returned to Canaan, God commanded him to settle in Bethel; there God appeared to Jacob again and repeated that his name was no longer Jacob but Israel. This confirmation of the naming was followed by God confirming his covenant with Jacob ( Gen 35:9-12 ),emphasizing specific elements of the covenant he had made with Abraham ( Gen 17:1-8 ). The name, expressing the concept of wrestling, clinging firmly to God, and overcoming, and God's confirming of his covenant with Jacob, indicates that Israel is to be understood as Jacob's covenant name. The name spoke of his being bound with a bond of life and love to God. His descendants were at times referred to as Hebrews (
Eventually they were known as Jews (first mentioned in Jer 32:12 ). The use of these references, "Hebrew" and "Jew, " indicated that among the nations, Abraham and Jacob's descendants were thus known nationally and/or ethnically. The name "Israel, " however, referred to Jacob's descendants' spiritual, covenant al,and religious heritage. The name "Israel" spoke of the ethnic or national Hebrews' and Jews' unique relationship with God. There was a time when the name was not used to refer to all of Jacob's descendants because after the division of the tribes, the northern ten tribes were known as Israel and the southern tribes as Judah. After the exile it was used again to refer to the entire community.
The Old Testament is often considered to be specifically a record of Israel's national history, of its unique religion, and of its hopes for the future. The Scriptures are also used as a source for understand ing God's redemptive activities on behalf of and goals for Israel. While it is true that these are aspects of the Old Testament record, the more inclusive message is to reveal how God sovereignly chose to prepare and use Israel as his unique mediatorial agent. He unfolded his kingdom plan on behalf of all races, nations, peoples, and ethnic groups.
God's Purposes. God's purpose for electing Israel can be divided into five interrelated and correlated themes.
First, Israel was to, and did, bring the Messiah to Israel and to the nations of the world. God had assured Adam and Eve that the seed of the woman would crush Satan's head and thereby undo the disobedience, sinfulness, and corruption resulting from their deviation from God and their breaking of the covenant. Of Noah's progeny, Shem was identified as the seed-bearing progenitor ( Gen 9:24-27 ).Then Abram/Abraham was called and told by God that through him all nations were to be blessed ( Gen 12:3 )
.It was to be through Abraham's seed ( Gen 15:5 ; 17:1-8 ) that God would bring in the Messiah and the sure redemptive victory over Satan, sin, and its effects. This seed line was narrowed to Isaac, Jacob/Israel, Judah, and David. Meanwhile all of Abraham's seed was to serve as light to the peoples of the world ( Isa 9:2-7 ; 42:6 ; 49:6 ).
Second, inseparably related to this first and all-inclusive purpose, was Israel's divinely determined role to give, uphold, and preserve the Scriptures, both the Old and New Testaments. This written Word is the sure, infallible record of how God created the cosmos, and how he purposed to bring redemption and restoration to the cosmos and its inhabitants.
Without this written word there would be no record of what God had done, promised, and carried out. Once Israel was formed as a people under Moses' mediatorial leadership, this first part of the word was written by him; and it was added to by other Israelite writers, historians, poets, sages, and prophets. Thus, Israel's divinely determined purpose was to bring the eternal living Word, Jesus Christ ( John 1:1-3 ), and the inspired, inerrant, and infallible written word to all the nations of the world—including themselves.
Third, Israel, by God's determinate counsel, was given the unique role of being a mediatorial people. God called Abraham from a "corner" of the then known world to place him in the center among the nations. There, with smaller nations as near neighbors, Syria, Ammon, Moab, Edom, Philistia, Tyre, Sidon, and larger ones beyond, the Arabians, Egyptian, Hittite, Assyrian, and Babylonian, Israel was made to be a peculiar treasure, to be a kingdom, a priestly people, and a holy nation ( Exod 19:4-6 ).
This multifaceted role was not just simply for Israel's sake. Israel was elected, empowered, qualified, and given the opportunity in centrally located Canaan to mediate between God and the nations. This mediatorial work was to be carried out through living according to the word God had given so that nations would take note of and desire to join in the blessing, wonder, and glory of life with and under his beneficient reign ( Isa 2:1-5 ; Micah 4:1-5 ).Israel's initial purpose was not to witness verbally, but to exhibit the rich blessedness of covenantal life.
The non-Israelite, drawn to Israel in this way, was expected to learn and submit to God's revealed demands. Such was the case with Rahab ( Joshua 2:9-13 ),Ruth ( Ruth 1:16-18 ),and Uriah ( 2 Samuel 11:6 2 Samuel 11:11 ). They were neither Hebrew nor Jew but became true citizens of Israel, God's covenant people.
Fourth, God called, elected, and declared that Israel as a people were to be a kingdom( Exod 19:6 ).Moses emphatically declared they were chosen because of no merit of their own. God chose Israel to be his covenant/kingdom people because he loved them with a gracious love ( Deut 7:7 ). Israel, however, had its responsibilities placed before it. The people had to acknowledge and exhibit in the totality of their lives that God was their one and only King. No other gods were to be recognized as their sovereign ruler or as their source of life and its inclusive blessings. Israel was to know itself as a theocracy under the reign of God. As such they were called to be royal, loving, obedient, serving people.
Israel had the duty, according to God's purposes, to demonstrate to itself, its children, its non-Israelite neighbors living within Canaan's borders, and surrounding nations, how, as a redeemed, covenantal serving people, they should live as a theocratic kingdom. This could only be done by faithfully carrying out the three creation covenant mandates: the spiritual, the social, and the cultural.
The spiritual mandate called for loving fellowship with God and an adoring worship that would glorify the sovereign covenant Lord. Fellowship and worship were to be carried out in families (e.g., Passover, Exod 12 ) but particularly in the courts of the tabernacle and temple. The people, old and young, were to be called together, and as an assembly were to pay homage to their Lord. Means for the assembly's worship were prescribed. The tabernacle and later the temple, giving symbolic and typological expression to the the covenant promise, "I am your God, I am with you, " was to be the central place of worship ( Deut 12:1-14 ).
Moses later told the people they could assemble for worship around local altars at which priests officiated ( Deut 12:15-19 ).Yahweh provided the priesthood and the prescribed sacrifices to enable the assembly to worship as a devout kingdom people. Some sacrifices were to be offered daily ( Lev 6:1-8 ), other sat appropriate times (feasts or for specific situations); the Sabbath was to be the day of no work but to be the time of worship for the entire assembly.
God repeatedly reminded his people that they were not to assemble around and worship other gods because he was a jealous Lord ( Deut4:15-24 ; 13:1-18 ).Nor were the people to worship as they saw fit ( Deut 12:8 ); they were to keep the basic principles for obeying and carrying out the spiritual mandate as these were stated in the first four command ments.
God called Israel as a covenant community to live and exhibit kingdom life to the world. Israel was to obey and carry out the creation covenant social mandate. Command ments5-7 provided basic guidelines. Within the community, family life was to be fundamental; parents were to teach, train, and discipline their children ( Deut 6:4-9 ; Psalm 78:1-8).
Children were to respond to parents with honor and dignity. Marriage with noncovenant people was strictly forbidden ( Deut 7:1-6 ).However, those who were not biological descendants of Abraham could be taken as mates if they became members of the Israelite community. Procreation was to be considered a divine ordinance for thus seed would come forth to continue covenantal service within the theocracy. Abuse of sexual potential was strictly forbidden as was adultery.
Israel as a holy nation was to exhibit the kingdom of God to the world by heeding and carrying out the creation covenant cultural mandate. Prerequisites were their activities as a worshiping assembly and their communal life expressed by their mutual love and joy in marriage, family, clan, and entire covenant community. God's purpose for Israel as a holy nation was that they be totally separated from heathen practices spiritually, socially, and culturally and be consecrated to their sovereign Lord who had commanded "Be holy because I, the Lord your God, am holy" ( Lev 19:2 ). Israel, the holy nation, was to be organized politically. Yahweh was their sovereign King. Elder sand judges had to carry out administrative and judicial duties; priests had to assist particularly in regard to health laws.
Israel, to meet the challenge of being a holy, politically organized, governed, and law-abiding nation, was called to live separately among the nations. God gave them Canaan as their land, not first of all for their own advancement and enjoyment but to enable Israel to serve as the mediatorial nation in the midst of the nations. Each tribe and clan was given an inheritance from which they were to remove all Canaanite inhabitants so that they could live without unholy pressures and truly be free to live up to God's purposes for them. Israel was promised prosperity but these material blessings were to be received as means to serve.
Thus, as good stewards, they could develop and beautify their natural surroundings and with skill produce materials that would enhance the beauty of their environment. The tabernacle and temple were examples of highly developed cultural craftsmanship.
Fifth, to work out his purposes for the world under sin, God chose Israel to be his covenantal servants who were to live by faith and demonstrate it to the nations. Noah and Abraham exercised faith as did many others ( Heb 11 ). This faith included knowing the Lord, trusting in him, and living a life of courage and hope.
This faith was inseparable from obedience to all of God's revealed will. Through obedience Israel would exhibit to its offspring and neighbors what service to God entailed. Indeed, the life of faith, obedience, and service would fulfill the purposes God had in mind and revealed to them. In this way, Israel would serve mediatorially as a messianic people and in time bring forth the Messiah himself, receive and give to the world God's inscripturated word, and show that the kingdom of God included all of life's activities and relationships.
Israel's Privileges. In the economy of God's kingdom, privileges involve responsibilities. Israel, called and enabled to carry out God's purposes, was given privileges commensurate and in correlation with the responsibilities given them. These privileges were many.
First, it was Israel's privilege to represent and mirror the Sovereign of the cosmos to the nations. Israel's privilege was to serve! Self-serving and self-aggrandizement were entirely contrary to the responsibilities and privileges given to the descendants of Jacob. The people, as an assembly, as a community, and as a nation, were never to consider themselves only as objects of God's election, love, and providential goodness; they were to consider themselves basically as subjects called for the purpose of serving. In service according to God's purposes, Israel would be honored by the privileges made available to them.
Second, it was Israel's privilege to be in a unique covenantal relationship with God. God, referring to himself as the Husband ( Jer 31:33 ) and Israel as his precious possession whom he had brought to himself, implied Israel was his bride ( Exod 19:4-6 ).This covenantal/spiritual marriage relationship was a bond of life and love God would not break. He would not divorce her though he would send her away for a time ( Isa 50:1 ). Israel had assured security in the love, goodness, and faithfulness of God.
Third, Israel had unique access to God. God dwelt in the midst of his people. First by Moses and then via the priests, the people could come into the presence of God. He communed with them, receiving their sacrifices, praises, and prayers.
He spoke to them directly, through his written Word read to the people, and by the prophets. In this intimate relationship, Israel could know the character of their God. He was sovereign and all-powerful; he declared and showed himself to be compassionate, gracious, patient, full of love, faithful, forgiving, righteous, and just ( Exod 34:6-7 ; Num 14:17-18 ; Psalm 103:8-13 ; Jonah 4:2-3 ).
Fourth, it was Israel's privilege to have a land and cultural blessings that God had prepared for them by Canaanite endeavors. It was a land with flourishing cities, houses filled with good things, wells providing water, productive vineyards, and fruitful orchards ( Deut6:10-12 ). This promised land was their inheritance to be possessed for service and not to be occupied for self-satisfaction and feelings of superiority.
The land was never to be seen as a prize or as a possession without regard for the reasons that it was given: to be central among the nations so that the messianic light of God's kingdom would shine out to all nations. In this land, then, Israel had the privilege of carrying out its spiritual, social, and cultural mandates. It was to be a place of rest, prosperity, security, and peace;
Israel thus had the privilege of portraying to all nations what the redeemed and restored cosmos would be like. By its serene, serving life Israel could portray hope for a blessed future for peoples of all nations who joined them in faith, obedience, and service to God, thus bringing glory to the cosmic King.
Fifth, within their promised land and to the nations beyond, Israel had the privilege of proclaiming, as no other could, that God reigned. This message was one of assurance for present and future times. The Sovereign God was in control and directed all the affairs of the cosmos, of the nations, and of individuals. Moses sang, "The Lord will reign forever and ever" ( Exod 15:18 ). The psalmists sang it ( Psalm93:1-2 ; 97:1 ; 99:1-5 ). The prophets proclaimed it to Israel ( Isa 52:8 ) and to the nations ( Obadiah 1:1 Obadiah 1:21 ).
Sixth, Israel was given promises concerning its continuation as a people. This privilege had the potential of breeding a false security that irrespective of circumstances, Israel as a nation could expect to endure throughout all ages. Inseparably involved, however, with this tremendous privilege was the demand that the people live by faith, obediently and in the service of God and his purposes concerning his enduring kingdom.
Israel's Response. Biblical revelation records how Israel responded to its call to believe, obey, and serve God's purposes for Jacob's descendant's and to the privileges given so that God's purposes could be fulfilled. The account is a revelation of faithfulness, obedience, and service on the part of varying numbers of the people in various ways, and unfaithfulness, disobedience, and lack of service, often on the part of most of the people.
God, however, remained faithful and steadfast in working out his kingdom, covenantal, and mediatorial plan. He did so by blessing, by withholding blessings, and by executing, in a mitigated way, the curse of the covenant. Israel was never completely destroyed as a community although it suffered severely when the warnings Moses had enunciated (Deut. 28-29) went unheeded. God humiliated Israel by bringing famines, hardships, military defeats, foreign oppressions, and eventually exile.
The tensions between covenantal living and violations of it were starkly present among Jacob's twelve sons. Ten brothers sold Joseph into slavery and lied about his disappearance. Judah had sex with a woman he considered a prostitute ( Gen 38 ) while Joseph refused the sexual temptations in Egypt. In spite of his humiliations he remained faithful and served his covenant Lord. Jacob referred to various other sins of his sons ( Genesis 49:4Genesis 49:5 Genesis 49:17 Genesis 49:27 ).Yet in spite of Judah's failings he was prophesied to be a forbear of the Messiah Israel was to bring into the world ( Gen 49:8-12 ). It was Joseph, richly blessed ( Gen 49:22-26 ),who acknowledged God's faithfulness and sovereign providential guidance ( Gen 50:19-20 ).
Israel as a growing community in Egypt suffered as slaves; there is little evidence of conscious obedience and service to Yahweh once Joseph had died, except for the midwives who spared Moses ( Exod 1 ).Ready to be freed as slaves under Moses' leadership and spontaneous in vows to obey and serve Yahweh as a covenant community and nation ( Exod 19:8 ; Exodus 24:3 Exodus 24:7 ), Israel's sons and daughters soon exhibited their fickleness and hankering for life in Egypt ( Exod 32:2-8 ).Moses' intercession was heard and Israel was made to know that God was a faithful, covenant-keeping God whose jealously preserved his character and his people ( Exod 34:5-14 ).
Once Israel had received the tabernacle, the Aaronic priesthood, and the prescriptions for sacrifices and feasts, the people had every opportunity to be a believing, obeying, worshiping, serving community and theocratic nation. But there were murmurings and rebellions ( Num 11:1 ; 12:1-2 ; 14:1-4 ; 16:1-3 ; 21:4-5 ); two of the twelve spies trusted in and honored God ( Num 13 ); ten did not. Nor did the nation as a whole. When under Moses and Joshua's leadership the Transjordan was conquered, God had Moses reveal to the people that he, the covenant Sovereign of earth and heaven, called upon and demanded the people to love, obey, worship, and serve as a devout covenant people. Joshua, divinely ordained, was an effective military leader. Israel as a nation was given the promised land, cultivated, built up, and productive.
After Joshua's death, the people repeatedly broke covenant with God. They were humiliated by military defeats and economic hardships. Ever faithful, God moved his people to acknowledge him by means of these hardships and provided leaders so that the people had freedom and prosperity again. Throughout the turbulent times of the judges, from Othniel to Samuel, God continued to work out his messianic purposes. The judges, Boaz and Ruth, and Samuel, the judge/prophet, stand out.
God's faithfulness in regard to his messianic purposes and goals was dramatically revealed in the time of David and Solomon. David, a descendant of Judah, of the seedline of Abraham and Shem, was anointed and enthroned. David, the poet and prophet, in spite of his sins, was a man after God's heart. He conquered and reigned over the entire territory God had promised to Abraham ( 2 Sam 8:1-14 ).His reign is described as just and right ( 2 Sam 8:15 ). The covenant was confirmed and expanded with specifics concerning covenant seed and an eternal dynasty ( 2 Sam7:1-28 ). His son Solomon carried out the plans David made for the temple and worship. Solomon exhibited wisdom ( 1 Kings 10:1-13 )and the splendor of the theocratic monarchy was unsurpassed ( 1 Kings 10:14-29).Psalm 72 expresses the glory of the messianic kingdom, as initially realized under David and Solomon and to be fully and finally realized under Jesus Christ.
The prophetic office served Yahweh's purposes. Moses had been a prophet par excellence; Samuel fulfilled a key role in anointing David ( 1 Sam 16:13 ) and Nathan pronounced one of the most significant prophecies when he addressed David, assuring him that a descendant would reign, that David's throne and kingdom would last forever. In this prophecy no reference is made to the nation of Israel itself but rather to the central person, David, and to his seed. Israel would provide the context but the central thrust was on the house of David, his throne, and the kingdom God was to bring to ever fuller manifestation.
The high points, as exhibited in the covenant with David, his victories, his just and righteous reign, the wisdom of Solomon and grandeur of his throne and kingdom, were not maintained. God's purposes did not diminish; the privileges given to the royal house of David were initially expanded. But Solomon in his later years and the majority of the Davidic dynasty did not remain faithful covenant and kingdom believers and obedient servants. A major part of the theocratic nation seceded and took the name"Israel." The tribes of Judah, Simeon, and Benjamin constituted the ongoing environment in which God continued to work out his purposes. The low point came after Israel was deported into exile in 722 b.c. ( 2 Kings 17:21-23 ).A small remnant from Judah fled to Egypt ( Jer 41:16-18 ; 44:26 ).
The prophets continued to speak God's words of both warning and promise. Judah particularly was repeatedly reminded that God's kingdom and covenant would continue; the promise of the messianic mediator was repeated before (Isaiah and Micah) and during (Ezekiel and Daniel) the exile. The descendants of Jacob, the Israelite covenant community, whether in homeland or in exile, would continue so that God's covenant promises concerning the conquering seed, as represented by the Davidic dynasty, and concerning his all-encompassing kingdom would in time be realized. Thus the nation of Israel was not the central focus; God's purposes to be realized through Israel were. Israel, as a people, would bring in the Messiah.
After the exile, the descendants of Jacob, often referred to as Jews rather than Israelites, formed a social and religious community. The efforts to be a worshiping, called-out people were diminished by legalistic scribal and priestly activities and by various fanatic attempts that failed to transform the people living in Palestine into a nation again. Thus, while Israel as a nation no longer functioned, it did as a social and religious community. In that setting the ultimate purpose for Israel's call and existence was fully realized in Jesus, even as God had purposed.
Forty years, the same period of time Israel wandered in the desert, after Jesus ascended to reign over the kingdom, the Israelite community, temple, and sacrificial system were removed. The promise God made to Adam and Eve, repeated to Abraham, Judah, and David concerning the conquering, reigning Seed of the woman was fully kept. Israel, in spite of its repeated Acts of unbelief, disobedience, and rebellion, fulfilled the purposes for which God had called and prepared it.
Contemporary Issues Regarding Israel. The relationship of Israel to the Scriptures is definite. Both the Old and New Testaments were written by people who were known to be of Israelite nativity. The entire Bible is God's gift to the world via the people of Israel—whether one wishes to refer to the Bible as Hebrew (Old Testament) and Jewish (New Testament). The fact remains, the entire Bible was given by God through the believing, obeying, and serving covenant community. Moses and the historical, poetic, wisdom, and prophetic writers were covenant servants; equally so were the New Testament evangelists, historical epistolary, and apocalyptic writers. Serious differences of views pertain, however, concerning the nature of the entire Bible. Is it a record of Israel's origins, existence, and development as a nation? In other words, is the Bible a strictly human book or is it a divinely inspired book that has the message of divine creation, humanity's fall, God's redemptive and restorative program, and his enduring kingdom to and initially carried out largely by Israel? The biblical account is clear and definite: Israel was God's instrument by which the Bible was given to the entire world.
The biblical record concerning Israel's origin is clear. Scholars, working in the areas of Near Eastern archaeology and historical criticism have offered variant views. That Israel as a body of approximately two million people lived and served as slaves in Egypt is not accepted by many such scholars. That there is some evidence that a group of Semitic people lived and were enslaved in Egypt is generally accepted. But the manner and time of the dramatic exodus event are not accepted as historically or archaeologically verifiable. Likewise, the Sinai experience, the forty-year wandering in the wilderness, and the military conquest of Canaan have been seriously doubted.
Alternate views are projected, such as a small group that escaped from slavery in Egypt, joining other groups, gradually infiltrated Canaan and took on many of its ways of life. The development of Israel as a nation has been seen as a gradual formation of a league of tribes of various origins. The evidence presented by archaeologists and historical critics has not bee accepted by many scholars, particularly evangelical, conservative scholars. These scholars, however, have shown that archaeological and scientific historical studies do not contradict the biblical record but illumine it.
A third debated issue in relation to Israel, and closely related to the two already mentioned, is the origin and nature of Israel's religion. Reference is made particularly to Israel's beliefs, worship patterns, and practices. The Scriptures testify to Israel's faith as revealed by God and its worship activities directed by him. With the aid of scholars who have studied Israel's social structures and psychological attitudes, students of Israel's surrounding nations and their religions have attempted to demonstrate that much of what Israel practiced religiously was adopted from those of the peoples around them. Israel did not live in isolation from its neighbors; it had various religious practices that were outwardly similar, such as portable shrines, systems of sacrifice, and religious objects such as altars. Israel's religion was unique, however, in origin and practice. God revealed himself directly to Abraham, as he had done to Adam and Noah.
He especially revealed himself as a covenant Lord to them and this covenantal relationship with all its ramifications and implications was explicated in detail by God through his appointed mediatorial agents. Israel's faith and religious life and activities had their origin in revelation, not in borrowing or in religious perceptions. It must be added, however, that Israel was not always faithful to their sovereign covenant Lord. There was much vacillation in its loyalty to him and there is much evidence of disobedience as exhibited in Israel's following of their neighbors' detestable idolatrous practices.
Much discussion is involved in the issue of Israel and the land. That God promised Abraham and his progeny a land as their possession cannot be doubted. But did God unconditionally promise that it would be an eternal possession? Many evangelical Christians believe this is the case; they speak of the Palestinian covenant on the basis of their interpretation of Deuteronomy 28. Other equally sincere evangelical biblical students point to five important qualifying factors. First, Moses emphatically stated that obedience was a basic requirement to inherit the land and to remain blessed possessors ( Deut 4:25-31 ; 28:15-68).
Second, the term translated "everlasting" is often translated correctly"for a long time, " "for ages." The term cannot mean eternal, in the sense of never-ending, for at the Lord's return at the end of time, the order of the renewed heavens and earth will be ushered in. Third, God fulfilled his promises regarding the land and its extent at the time of David and Solomon ( 2 Sam 8:1-4 ; 1 Chron 18:1-13 ; 1 Kings 4:20-21 ; Psalm 72:8 ).Fourth, the prophetic promise of a return to the land after the exile was fulfilled when a remnant returned (Ezra 2). Fifth, the New Testament does not refer to Israel as a nation possessing the land forever; rather, it speaks of Abraham's believing covenant offspring inheriting the world ( Rom4:13 ).
Another issue concerns the interpretation of prophecies concerning Israel. This issue is closely related to Israel's relationship to the land, the church, and the millennium ( Rev 20 ). The following factors must be kept in mind. The prophets spoke of a future for Israel. They did not, however, always refer to Israel as a political entity, an organized nation.
The concept of the remnant is dominant, particularly of Israel as a believing covenant community. Furthermore, when the prophets spoke to their contemporaries they did so in terms the people at that time understood. Hence, when prophets spoke of the wonderful future of Yahweh's covenant people, they did so in simple urban, pastoral, agricultural, and natural (nature) terms ( Isa 35 ).Strict literal interpretation, often controlled by certain presuppositions regarding Israel as a political, national entity, must be used very discretely if not completely avoided.
Another specific issue concerns the relationship of Israel and the New Testament church. On the basis of a too literal interpretation of Old Testament prophecies concerning Israel and maintaining the view that New Testament writers referred to a politically organized national entity rather than to the believing covenant community, a strict separation is posited between Israel as a nation and the non-Jewish New Testament covenant community of believers, the church. It is believed that God has two distinct people in mind with a distinctly separate program for each.
Many biblical scholars have difficulties with this separation. Some of the points stated in preceding paragraphs should be kept in mind. Moreover, Jesus never spoke of Israel's continuation as a politically separate religiously oriented nation; rather, he spoke of God's all-encompassing kingdom. And while it is true Paul spoke of his ethnic people as"the people of Israel" ( Rom 9:3-5 ), he spoke of all true believers in Jesus Christ as Abraham's seed, heirs according to the promise made to Abraham's descendants ( Gal 3:28 ). He also wrote of all believers,
Gentiles as well as ethnic Jewish people who believed in Jesus Christ, as Israel ( Gal6:16 ). It is therefore believed that Paul, when speaking of his own ethnic people, many of whom did not accept Jesus as the promised Messiah, and of many Gentiles coming to faith, includes all believers, whether they be Jews or Gentiles, to constitute the"all Israel, " that is, the unified body, the covenant community of believers ( Rom 11:25-32 ).
The last issue to be referred to, although others could be included, is Israel's national existence as a millennial kingdom. This issue has many ramifications that cannot be included in this essay. Suffice it to state that John did not write that Israel as a distinct religious national entity would be a separate kingdom for a thousand years. Nor did Jesus say he would return to earth to reign over the Jewish kingdom. In addition, various scholars have pointed out in times past and present that the Israelite kingdom, first as a theocracy and then under the reign of David's dynasty as a monarchy, was a type of the eternal kingdom Jesus is perfecting and will return to the Father ( 1 Cor 15:24-28 ).
unto anger,
anger
AN'GER, n. ang'ger. L. ango, to choke strangle, vex; whence angor, vexation, anguish, the quinsy, angina. Gr. to strangle, to strain or draw together to vex. The primary sense is to press, squeeze, make narrow; Heb. to strangle. A violent passion of the mind excited by a real or supposed injury; usually accompanied with a propensity to take vengeance, or to obtain satisfaction from the offending party. This passion however varies in degrees of violence, and in ingenuous minds, may be attended only with a desire to reprove or chide the offender.Anger is also excited by an injury offered to a relation, friend or party to which one is attached; and some degrees of it may be excited by cruelty, injustice or oppression offered to those with whom one has no immediate connection, or even to the community of which one is a member. Nor is it unusual to see something of this passion roused by gross absurdities in others, especially in controversy or discussion. Anger may be inflamed till it rises to rage and a temporary delirium.Paint; smart of a sore or swelling; the literal sense of the word, but little used.AN'GER, v.t. ang'ger. To excite anger; to provoke; to rouse resentment.To make painful; to cause to smart; to inflame; as, to anger an ulcer.
they are gone
gone
GONE, pp. of go; pronounced nearly gawn Departed.It was told Solomon that Shimei had gone fromJerusalem to Gath. 1 Kings.2.Advanced; forward in progress; with far, farther, or further; as a man far gone in intemperance.Ruined; undone. Exert yourselves, or we are gone.Past; as, these happy days are gone; sometimes with by. Those times are gone by. Lost.When her masters saw that the hope of their gainswere gone---Acts.16.Departed from life; deceased; dead.
awe
away
AWA'Y, Absent; at a distance; as, the master is away from home.Have me away, for I am wounded. 2Chron. 35.It is much used with words signifying moving or going from; as, go away, send away, run away, &c.; all signifying departure, or separation to a distance. Sometimes without the verb; as, whither away so fast.Love hath wings and will away.As an exclamation, it is a command or invitation to depart; away, that is, be gone, or let us go. "Away with him." Take him away.With verbs, it serves to modify their sense and form peculiar phrases; as,To throw away, to cast from, to give up, dissipate or foolishly destroy.To trifle away, to lose or expend in trifles, or in idleness.To drink away, to squander away, &c., to dissipate in drinking or extravagance.To make away, is to kill or destroy.Away with has a peculiar signification in the phrase, "I cannot away with it." Isa. 1. The sense is, "I cannot bear or endure it."
backward.
backwards
BACK'WARDS, adv.back and ward. See Ward. With the back in advance; as, to move backward. Toward the back; as, to throw the arms backward; to move backwards and forwards.On the back, or with the back downwards; as, to fall backward.Toward past times or events; as to look backward on the history of man.By way of reflection; reflexively.From a better to a worse state; as, public affairs go backward.In time past; as,let us look some ages backward.Perversely; from a wrong end.I never yet saw man but she would spell him backward.Towards the beginning; in an order contrary to the natural order; as, to read backward.In a scriptural sense, to go or turn backward, is to rebel, apostatize, or relapse into sin, or idolatry. Contrarily; in a contrary manner.
To be driven or turned backward, is to be defeated, or disappointed. Ps.xl.turn judgment backward, is to pervert justice and laws. Is.lix.
Isaiah 14:20 You will not join them in burial, because you have destroyed your land. You have killed your people. The seed of evildoers will not be named forever. (WEB KJV DBY NAS RSV)
Isaiah 31:2 Yet he also is wise, and will bring disaster, and will not call back his words, but will arise against the house of the evildoers, and against the help of those who work iniquity. (WEB KJV DBY NAS RSV NIV)
