Strong's Concordance
Subject
Indexed occurrences: 24
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SUBJECT · Complete Bible Study
Subject
This unified study connects 4 installed resource categories without replacing their source records.
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MAJOR STUDY · Resource Coverage 71/100
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Move from the subject to its key Scripture, original-language evidence, and connected studies. The trail organizes research without deciding a theological conclusion.
1. Examine the Text2. Check the Context3. Test the Tradition4. Follow the Evidence5. Reach the Verdict
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Concordance
Strong's Concordance
Subjects
Indexed occurrences: 4
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All Scripture references63 references
Genesis 1
Ruth 1
2 Samuel 5
1 Kings 3
2 Kings 6
1 Chronicles 4
Ezra 1
Esther 2
Job 2
Proverbs 1
Isaiah 1
Jeremiah 1
Joel 1
Amos 1
Micah 2
Nahum 1
Matthew 3
Mark 5
Luke 7
John 4
Acts 4
1 Corinthians 3
Galatians 1
Philippians 1
Hebrews 1
1 Peter 1
Topical Bible
Nave's Topical Bible
SUBJECTS
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Nave’s Topical Bible references for SUBJECTS.
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Sources
- Historical Reference: Nave’s Topical Bible — Public domain
- Historical Reference: concordance
Ancient Context5 items
Josephus Antiquities Whiston
How Saul Upon God's Not Answering Him Concerning The Fight With The Philistines Desired A Necromantic Woman To Raise Up The Soul Of Samuel To Him; And How He Died, With His Sons Upon The Overthrow Of The Hebrews In Battle.
Antiquities Book 6, Chapter 14
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Concerning Esther And Mordecai And Haman; And How In The Reign Of Artaxerxes The Whole Nation Of The Jews Was In Danger Of Perishing.
Antiquities Book 11, Chapter 6
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How Alexander Honored Jonathan After An Extraordinary Manner; And How Demetrius, The Son Of Demetrius, Overcame Alexander And Made A League Of Friendship With Jonathan.
Antiquities Book 13, Chapter 4
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Concerning The Embassage Of The Jews To Caius; 28 And How Caius Sent Petronius Into Syria To Make War Against The Jews, Unless They Would Receive His Statue.
Antiquities Book 18, Chapter 8
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How The Senators Determined To Restore The Democracy; But The Soldiers Were For Preserving The Monarchy, Concerning The Slaughter Of Caius's Wife And Daughter. A Character Of Caius's Morals.
Antiquities Book 19, Chapter 2
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Case File
Biblical Intimacy: Reclaiming God’s Design for Sex in Marriage | Let's Talk Biblical
Today, we’re going to reclaim God’s design for sex in marriage. For too long, Christians have either been silent on this subject or have reduced it to rules and restrictions, leavi…
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SUBJECTS
Nave’s Topical Bible references for SUBJECTS.
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Baldness
From natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It was included apparently under "scab" and "scurf," which disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the conclusion of a Nazarite's vow (Acts 18:18; 21:24; Num. 6:9). It is often alluded to (Micah 1:16; Amos 8:10; Jer. 47:5). The Jews were forbidden to follow the customs of surrounding nations in making themselves bald (Deut. 14:1).
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Baptism, John's
Was not Christian baptism, nor was that which was practised by the disciples previous to our Lord's crucifixion. Till then the New Testament economy did not exist. John's baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul (Acts 18:24; 19:7).
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Canaan, the language of
Mentioned in Isa. 19:18, denotes the language spoken by the Jews resident in Palestine. The language of the Canaanites and of the Hebrews was substantially the same. This is seen from the fragments of the Phoenician language which still survive, which show the closest analogy to the Hebrew. Yet the subject of the language of the "Canaanites" is very obscure. The cuneiform writing of Babylon, as well as the Babylonian language, was taught in the Canaanitish schools, and the clay tablets of Babylonian literature were stored in the Canaanitish libraries. Even the Babylonian divinities were borrowed by the Canaanites.
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Colour
The subject of colours holds an important place in the Scriptures. White occurs as the translation of various Hebrew words. It is applied to milk (Gen. 49:12), manna (Ex. 16:31), snow (Isa. 1:18), horses (Zech. 1:8), raiment (Eccl. 9:8). Another Hebrew word so rendered is applied to marble (Esther 1:6), and a cognate word to the lily (Cant. 2:16). A different term, meaning "dazzling," is applied to the countenance (Cant. 5:10). This colour was an emblem of purity and innocence (Mark 16:5; John 20:12; Rev. 19:8, 14), of joy (Eccl. 9:8), and also of victory (Zech. 6:3; Rev. 6:2). The hangings of the tabernacle court (Ex. 27:9; 38:9), the coats, mitres, bonnets, and breeches of the priests (Ex. 39:27, 28), and the dress of the high priest on the day of Atonement (Lev. 16:4, 32), were white. Black, applied to the hair (Lev. 13:31; Cant. 5:11), the complexion (Cant. 1:5), and to horses (Zech. 6:2, 6). The word rendered "brown" in Gen. 30:32 (R.V., "black") means properly "scorched", i.e., the colour produced by the influence of the sun's rays. "Black" in Job 30:30 means dirty, blackened by sorrow and disease. The word is applied to a mourner's robes (Jer. 8:21; 14:2), to a clouded sky (1 Kings 18:45), to night (Micah 3:6; Jer. 4:28), and to a brook rendered turbid by melted snow (Job 6:16). It is used as symbolical of evil in Zech. 6:2, 6 and Rev. 6:5. It was the emblem of mourning, affliction, calamity (Jer. 14:2; Lam. 4:8; 5:10). Red, applied to blood (2 Kings 3;22), a heifer (Num. 19:2), pottage of lentils (Gen. 25:30), a horse (Zech. 1:8), wine (Prov. 23:31), the complexion (Gen. 25:25; Cant. 5:10). This colour is symbolical of bloodshed (Zech. 6:2; Rev. 6:4; 12:3). Purple, a colour obtained from the secretion of a species of shell-fish (the Murex trunculus) which was found in the Mediterranean, and particularly on the coasts of Phoenicia and Asia Minor. The colouring matter in each separate shell-fish amounted to only a single drop, and hence the great value of this dye. Robes of this colour were worn by kings (Judg. 8:26) and high officers (Esther 8:15). They were also worn by the wealthy and luxurious (Jer. 10:9; Ezek. 27:7; Luke 16:19; Rev. 17:4). With this colour was associated the idea of royalty and majesty (Judg. 8:26; Cant. 3:10; 7:5; Dan. 5:7, 16, 29). Blue. This colour was also procured from a species of shell-fish, the chelzon of the Hebrews, and the Helix ianthina of modern naturalists. The tint was emblematic of the sky, the deep dark hue of the Eastern sky. This colour was used in the same way as purple. The ribbon and fringe of the Hebrew dress were of this colour (Num. 15:38). The loops of the curtains (Ex. 26:4), the lace of the high priest's breastplate, the robe of the ephod, and the lace on his mitre, were blue (Ex. 28:28, 31, 37). Scarlet, or Crimson. In Isa. 1:18 a Hebrew word is used which denotes the worm or grub whence this dye was procured. In Gen. 38:28, 30, the word so rendered means "to shine," and expresses the brilliancy of the colour. The small parasitic insects from which this dye was obtained somewhat resembled the cochineal which is found in Eastern countries. It is called by naturalists Coccus ilics. The dye was procured from the female grub alone. The only natural object to which this colour is applied in Scripture is the lips, which are likened to a scarlet thread (Cant. 4:3). Scarlet robes were worn by the rich and luxurious (2 Sam. 1:24; Prov. 31:21; Jer. 4:30. Rev. 17:4). It was also the hue of the warrior's dress (Nah. 2:3; Isa. 9:5). The Phoenicians excelled in the art of dyeing this colour (2 Chr. 2:7). These four colours--white, purple, blue, and scarlet--were used in the textures of the tabernacle curtains (Ex. 26:1, 31, 36), and also in the high priest's ephod, girdle, and breastplate (Ex. 28:5, 6, 8, 15). Scarlet thread is mentioned in connection with the rites of cleansing the leper (Lev. 14:4, 6, 51) and of burning the red heifer (Num. 19:6). It was a crimson thread that Rahab was to bind on her window as a sign that she was to be saved alive (Josh. 2:18; 6:25) when the city of Jericho was taken. Vermilion, the red sulphuret of mercury, or cinnabar; a colour used for drawing the figures of idols on the walls of temples (Ezek. 23:14), or for decorating the walls and beams of houses (Jer. 22:14).
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Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex. 16:11-13; Num. 11:31). In the law of Moses there are special regulations as to the animals to be used for food (Lev. 11; Deut. 14:3-21). The Jews were also forbidden to use as food anything that had been consecrated to idols (Ex. 34:15), or animals that had died of disease or had been torn by wild beasts (Ex. 22:31; Lev. 22:8). (See also for other restrictions Ex. 23:19; 29:13-22; Lev. 3:4-9; 9:18, 19; 22:8; Deut. 14:21.) But beyond these restrictions they had a large grant from God (Deut. 14:26; 32:13, 14). Food was prepared for use in various ways. The cereals were sometimes eaten without any preparation (Lev. 23:14; Deut. 23:25; 2 Kings 4:42). Vegetables were cooked by boiling (Gen. 25:30, 34; 2 Kings 4:38, 39), and thus also other articles of food were prepared for use (Gen. 27:4; Prov. 23:3; Ezek. 24:10; Luke 24:42; John 21:9). Food was also prepared by roasting (Ex. 12:8; Lev. 2:14). (See [217]COOK.)
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Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial. (2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length. (3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.) (4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping. Baldness disqualified any one for the priest's office (Lev. 21). Elijah is called a "hairy man" (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair. Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18). In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Matt. 6:17; Luke 7:46).
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Kingdom of God
(Matt. 6:33; Mark 1:14, 15; Luke 4:43) = "kingdom of Christ" (Matt. 13:41; 20:21) = "kingdom of Christ and of God" (Eph. 5:5) = "kingdom of David" (Mark 11:10) = "the kingdom" (Matt. 8:12; 13:19) = "kingdom of heaven" (Matt. 3:2; 4:17; 13:41), all denote the same thing under different aspects, viz.: (1) Christ's mediatorial authority, or his rule on the earth; (2) the blessings and advantages of all kinds that flow from this rule; (3) the subjects of this kingdom taken collectively, or the Church.
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Proverbs, Book of
A collection of moral and philosophical maxims of a wide range of subjects presented in a poetic form. This book sets forth the "philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence and of a good education. The whole strength of the Hebrew language and of the sacred authority of the book is thrown upon these homely truths. It deals, too, in that refined, discriminating, careful view of the finer shades of human character so often overlooked by theologians, but so necessary to any true estimate of human life" (Stanley's Jewish Church). As to the origin of this book, "it is probable that Solomon gathered and recast many proverbs which sprang from human experience in preceeding ages and were floating past him on the tide of time, and that he also elaborated many new ones from the material of his own experience. Towards the close of the book, indeed, are preserved some of Solomon's own sayings that seem to have fallen from his lips in later life and been gathered by other hands' (Arnot's Laws from Heaven, etc.) This book is usually divided into three parts: (1.) Consisting of ch. 1-9, which contain an exhibition of wisdom as the highest good. (2.) Consisting of ch. 10-24. (3.) Containing proverbs of Solomon "which the men of Hezekiah, the king of Judah, collected" (ch. 25-29). These are followed by two supplements, (1) "The words of Agur" (ch. 30); and (2) "The words of king Lemuel" (ch. 31). Solomon is said to have written three thousand proverbs, and those contained in this book may be a selection from these (1 Kings 4:32). In the New Testament there are thirty-five direct quotations from this book or allusions to it.
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Shepherd
A word naturally of frequent occurence in Scripture. Sometimes the word "pastor" is used instead (Jer. 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Ps. 23:1; 80:1; Isa. 40:11; 44:28; Jer. 25:34, 35; Nahum 3:18; John 10:11, 14; Heb. 13:20; 1 Pet. 2:25; 5:4). The duties of a shepherd in an unenclosed country like Palestine were very onerous. "In early morning he led forth the flock from the fold, marching at its head to the spot where they were to be pastured. Here he watched them all day, taking care that none of the sheep strayed, and if any for a time eluded his watch and wandered away from the rest, seeking diligently till he found and brought it back. In those lands sheep require to be supplied regularly with water, and the shepherd for this purpose has to guide them either to some running stream or to wells dug in the wilderness and furnished with troughs. At night he brought the flock home to the fold, counting them as they passed under the rod at the door to assure himself that none were missing. Nor did his labours always end with sunset. Often he had to guard the fold through the dark hours from the attack of wild beasts, or the wily attempts of the prowling thief (see 1 Sam. 17:34).", Deane's David.
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Theocracy
A word first used by Josephus to denote that the Jews were under the direct government of God himself. The nation was in all things subject to the will of their invisible King. All the people were the servants of Yahweh, who ruled over their public and private affairs, communicating to them his will through the medium of the prophets. They were the subjects of a heavenly, not of an earthly, king. They were Yahweh's own subjects, ruled directly by him (comp. 1 Sam. 8:6-9).
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Tongues, Gift of
Granted on the day of Pentecost (Acts 2:4), in fulfilment of a promise Christ had made to his disciples (Mark 16:17). What this gift actually was has been a subject of much discussion. Some have argued that it was merely an outward sign of the presence of the Holy Spirit among the disciples, typifying his manifold gifts, and showing that salvation was to be extended to all nations. But the words of Luke (Acts 2:9) clearly show that the various peoples in Jerusalem at the time of Pentecost did really hear themselves addressed in their own special language with which they were naturally acquainted (comp. Joel 2:28, 29). Among the gifts of the Spirit the apostle enumerates in 1 Cor. 12:10-14:30, "divers kinds of tongues" and the "interpretation of tongues." This "gift" was a different manifestation of the Spirit from that on Pentecost, although it resembled it in many particulars. Tongues were to be "a sign to them that believe not."
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Tribute
A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the "didrachma," the "half-shekel," as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax. In Matt. 22:17, Mark 12:14, Luke 20:22, the word may be interpreted as denoting the capitation tax which the Romans imposed on the Jewish people. It may, however, be legitimately regarded as denoting any tax whatever imposed by a foreign power on the people of Israel. The "tribute money" shown to our Lord (Matt. 22:19) was the denarius, bearing Caesar's superscription. It was the tax paid by every Jew to the Romans. (See [645]PENNY.)
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