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As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; This unified study connects 8 installed resource categories without replacing their source records.
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Abbott-Smith Greek Lexicon
birth
Abbott-Smith Greek Lexicon
birth
Abbott-Smith Greek Lexicon
birth
A Greek-English Lexicon to the New Testament
birth
A Greek-English Lexicon to the New Testament
birth
Strong’s Hebrew and Greek Lexicon
age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger.
Strong’s Hebrew and Greek Lexicon
birth, habitation, nativity.
Strong’s Hebrew and Greek Lexicon
birth, breaking forth.
Strong’s Hebrew and Greek Lexicon
birth, generations.
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
kindred, birth, offspring, begotten, born, issue, kindred, native(-ity).
Strong’s Hebrew and Greek Lexicon
birth
Strong’s Hebrew and Greek Lexicon
birth
Strong’s Hebrew and Greek Lexicon
stock.
Strong’s Hebrew and Greek Lexicon
Eker.
Strong’s Hebrew and Greek Lexicon
family, kind(-red).
Easton’s Bible Dictionary (1897)
Source: Easton’s Bible Dictionary (1897) · View data sources
Strong's Concordance
Indexed occurrences: 132
Source: Strong's Concordance · View data sources
Strong's Concordance
Indexed occurrences: 1
Source: Strong's Concordance · View data sources
Nave's Topical Bible
Indexed references: 4
Source: Nave's Topical Bible · View data sources
Matthew presents the birth saying as the fulfillment of the word spoken through the prophet.
Matthew cites Micah when identifying Bethlehem as the ruler's birthplace.
Josephus Antiquities Whiston
Antiquities Book 1, Chapter 22
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Antiquities Book 4, Chapter 8
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Antiquities Book 5, Chapter 10
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Antiquities Book 6, Chapter 14
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Antiquities Book 11, Chapter 6
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Antiquities Book 13, Chapter 16
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Antiquities Book 15, Chapter 7
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Antiquities Book 16, Chapter 11
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Antiquities Book 17, Chapter 12
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Antiquities Book 18, Chapter 5
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Today, we’re diving into a foundational doctrine of the faith — the virgin birth of Yeshua. Why does it matter? Does it hold the key to understanding Yeshua’s identity, mission,…
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Was Jesus really born on December 25th, or is Christmas based on myths and traditions? In this video, we dive into the historical and Biblical evidence surrounding the birth of Jesus.…
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Nave’s Topical Bible references for BIRTH.
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The giving to any one the name and place and privileges of a son who is not a son by birth. (1.) Natural. Thus Pharaoh's daughter adopted Moses (Ex. 2:10), and Mordecai Esther (Esther 2:7). (2.) National. God adopted Israel (Ex. 4:22; Deut. 7:6; Hos. 11:1; Rom. 9:4). (3.) Spiritual. An act of God's grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connected therewith, viz., an interest in God's peculiar love (John 17:23; Rom. 5:5-8), a spiritual nature (2 Pet. 1:4; John 1:13), the possession of a spirit becoming children of God (1 Pet. 1:14; 2 John 4; Rom. 8:15-21; Gal. 5:1; Heb. 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Cor. 3:21-23; 2 Cor. 1:4), fatherly chastisements (Heb. 12:5-11), and a future glorious inheritance (Rom. 8:17, 23; James 2:5; Phil. 3:21).
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one who causes great pain at his birth
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Found only once, in Ezek. 5:1, where reference is made to the Jewish custom of shaving the head as a sign of mourning. The Nazarites were untouched by the razor from their birth (Num. 6:5). Comp. Judg. 16:19.
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The observance of birth-days was common in early times (Job 1:4, 13, 18). They were specially celebrated in the land of Egypt (Gen. 40:20). There is no recorded instance in Scripture of the celebration of birth-days among the Jews. On the occasion of Herod's birth-day John the Baptist was beheaded (Matt. 14:6).
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As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp. Rom. 4:11). Seasons of misfortune are likened to the pains of a woman in travail, and seasons of prosperity to the joy that succeeds child-birth (Isa. 13:8; Jer. 4:31; John 16:21, 22). The natural birth is referred to as the emblem of the new birth (John 3:3-8; Gal. 6:15; Titus 3:5, etc.).
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God my bow, the birth-place of Nahum the prophet (Nah. 1:1). It was probably situated in Galilee, but nothing definite is known of it.
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Entertainments, "feasts," were sometimes connected with a public festival (Deut. 16:11, 14), and accompanied by offerings (1 Sam. 9:13), in token of alliances (Gen. 26:30); sometimes in connection with domestic or social events, as at the weaning of children (Gen. 21:8), at weddings (Gen. 29:22; John 2:1), on birth-days (Matt. 14:6), at the time of sheep-shearing (2 Sam. 13:23), and of vintage (Judg. 9:27), and at funerals (2 Sam. 3:35; Jer. 16:7). The guests were invited by servants (Prov. 9:3; Matt. 22:3), who assigned them their respective places (1 Sam. 9:22; Luke 14:8; Mark 12:39). Like portions were sent by the master to each guest (1 Sam. 1:4; 2 Sam. 6:19), except when special honour was intended, when the portion was increased (Gen. 43:34). The Israelites were forbidden to attend heathenish sacrificial entertainments (Ex. 34:15), because these were in honour of false gods, and because at such feast they would be liable to partake of unclean flesh (1 Cor. 10:28). In the entertainments common in apostolic times among the Gentiles were frequent "revellings," against which Christians were warned (Rom. 13:13; Gal. 5:21; 1 Pet. 4:3). (See [190]BANQUET.)
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(Phil. 2:8), seen in (1) his birth (Gal. 4:4; Luke 2:7; John 1:46; Heb. 2:9), (2) his circumstances, (3) his reputation (Isa. 53; Matt. 26:59, 67; Ps. 22:6; Matt. 26:68), (4) his soul (Ps. 22:1; Matt. 4:1-11; Luke 22:44; Heb. 2:17, 18; 4:15), (5) his death (Luke 23; John 19; Mark 15:24, 25), (6) and his burial (Isa. 53:9; Matt. 27:57, 58, 60). His humiliation was necessary (1) to execute the purpose of God (Acts 2:23, 24; Ps. 40:6-8), (2) fulfil the Old Testament types and prophecies, (3) satisfy the law in the room of the guilty (Isa. 53; Heb. 9:12, 15), procure for them eternal redemption, (4) and to show us an example.
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A woman of Hebrew birth, as Eunice, the mother of Timothy (Acts 16:1; 2 Tim. 1:5), and Drusilla (Acts 24:24), wife of Felix, and daughter of Herod Agrippa I.
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birth; generation
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The birth of our Lord took place at the time and place predicted by the prophets (Gen. 49:10; Isa. 7:14; Jer. 31:15; Micah 5:2; Hag. 2:6-9; Dan. 9:24, 25). Joseph and Mary were providentially led to go up to Bethlehem at this period, and there Christ was born (Matt. 2:1, 6; Luke 2:1, 7). The exact year or month or day of his birth cannot, however, now be exactly ascertained. We know, however, that it took place in the "fulness of the time" (Gal. 4:4), i.e., at the fittest time in the world's history. Chronologists are now generally agreed that the year 4 before the Christian era was the year of Christ's nativity, and consequently that he was about four years old in the year 1 A.D.
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Only found in Matt. 19:28 and Titus 3:5. This word literally means a "new birth." The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the dead (Eph. 2:6); a being quickened (2:1, 5). This change is ascribed to the Holy Spirit. It originates not with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4). As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins." The necessity of such a change is emphatically affirmed in Scripture (John 3:3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1; 4:21-24).
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Was originally a part of the Book of Judges, but it now forms one of the twenty-four separate books of the Hebrew Bible. The history it contains refers to a period perhaps about one hundred and twenty-six years before the birth of David. It gives (1) an account of Naomi's going to Moab with her husband, Elimelech, and of her subsequent return to Bethlehem with her daughter-in-law; (2) the marriage of Boaz and Ruth; and (3) the birth of Obed, of whom David sprang. The author of this book was probably Samuel, according to Jewish tradition. "Brief as this book is, and simple as is its story, it is remarkably rich in examples of faith, patience, industry, and kindness, nor less so in indications of the care which God takes of those who put their trust in him."
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The eleven stars (Gen. 37:9); the seven (Amos 5:8); wandering (Jude 1:13); seen in the east at the birth of Christ, probably some luminous meteors miraculously formed for this specific purpose (Matt. 2:2-10); stars worshipped (Deut. 4:19; 2 Kings 17:16; 21:3; Jer. 19:13); spoken of symbolically (Num. 24:17; Rev. 1:16, 20; 12:1). (See [608]ASTROLOGERS.)
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