Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly "copper") are mentioned (2 Sam. 22:35; Ps. 18:34). The arrows were carried in a quiver (Gen. 27:3; Isa. 22:6; 49:2; Ps. 127:5). They were apparently sometimes shot with some burning material attached to them (Ps. 120:4). The bow is a symbol of victory (Ps. 7:12). It denotes also falsehood, deceit (Ps. 64:3, 4; Hos. 7:16; Jer. 9:3). "The use of the bow" in 2 Sam. 1:18 (A.V.) ought to be "the song of the bow," as in the Revised Version.
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Dictionary
Post
(1.) A runner, or courier, for the rapid transmission of letters, etc. (2 Chr. 30:6; Esther 3:13, 15; 8:10, 14; Job 9:25; Jer. 51:31). Such messengers were used from very early times. Those employed by the Hebrew kings had a military character (1 Sam. 22:17; 2 Kings 10:25, "guard," marg. "runners"). The modern system of postal communication was first established by Louis XI. of France in A.D. 1464. (2.) This word sometimes also is used for lintel or threshold (Isa. 6:4).
Dictionary
Angel
A word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God. (1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very numerous. "Thousand thousands," etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16). (2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Matt. 25:41; Rev. 12:7, 9), and that they are "reserved unto judgement" (2 Pet. 2:4). When the manna is called "angels' food," this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). The redeemed in glory are "like unto the angels" (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10). (3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples. The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).
Dictionary
Inkhorn
The Hebrew word so rendered means simply a round vessel or cup for containing ink, which was generally worn by writers in the girdle (Ezek. 9:2, 3, 11). The word "inkhorn" was used by the translators, because in former times in this country horns were used for containing ink.
Dictionary
Plane tree
Heb. armon (Gen. 30:37; Ezek. 31:8), rendered "chesnut" in the Authorized Version, but correctly "plane tree" in the Revised Version and the LXX. This tree is frequently found in Palestine, both on the coast and in the north. It usually sheds its outer bark, and hence its Hebrew name, which means "naked." (See [497]CHESTNUT.)
Dictionary
Amen
This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has "the God of truth," which in Hebrew is "the God of Amen." It is frequently used by our Saviour to give emphasis to his words, where it is translated "verily." Sometimes, only, however, in John's Gospel, it is repeated, "Verily, verily." It is used as an epithet of the Lord Jesus Christ (Rev. 3:14). It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num. 5:22; Deut. 27:15-26; Neh. 5:13; 8:6; 1 Chr. 16:36). In the primitive churches it was common for the general audience to say "Amen" at the close of the prayer (1 Cor. 14:16). The promises of God are Amen; i.e., they are all true and sure (2 Cor. 1:20).
Dictionary
Armour
Is employed in the English Bible to denote military equipment, both offensive and defensive. (1.) The offensive weapons were different at different periods of history. The "rod of iron" (Ps. 2:9) is supposed to mean a mace or crowbar, an instrument of great power when used by a strong arm. The "maul" (Prov. 25:18; cognate Hebrew word rendered "battle-axe" in Jer. 51:20, and "slaughter weapon" in Ezek. 9:2) was a war-hammer or martel. The "sword" is the usual translation of hereb, which properly means "poniard." The real sword, as well as the dirk-sword (which was always double-edged), was also used (1 Sam. 17:39; 2 Sam. 20:8; 1 Kings 20:11). The spear was another offensive weapon (Josh. 8:18; 1 Sam. 17:7). The javelin was used by light troops (Num. 25:7, 8; 1 Sam. 13:22). Saul threw a javelin at David (1 Sam. 19:9, 10), and so virtually absolved him from his allegiance. The bow was, however, the chief weapon of offence. The arrows were carried in a quiver, the bow being always unbent till the moment of action (Gen. 27:3; 48:22; Ps. 18:34). The sling was a favourite weapon of the Benjamites (1 Sam. 17:40; 1 Chr. 12:2. Comp. 1 Sam. 25:29). (2.) Of the defensive armour a chief place is assigned to the shield or buckler. There were the great shield or target (the tzinnah), for the protection of the whole person (Gen. 15:1; Ps. 47:9; 1 Sam. 17:7; Prov. 30:5), and the buckler (Heb. mageen) or small shield (1 Kings 10:17; Ezek. 26:8). In Ps. 91:4 "buckler" is properly a roundel appropriated to archers or slingers. The helmet (Ezek. 27:10; 1 Sam. 17:38), a covering for the head; the coat of mail or corselet (1 Sam. 17:5), or habergeon (Neh. 4;16), harness or breat-plate (Rev. 9:9), for the covering of the back and breast and both upper arms (Isa. 59:17; Eph. 6:14). The cuirass and corselet, composed of leather or quilted cloth, were also for the covering of the body. Greaves, for the covering of the legs, were worn in the time of David (1 Sam. 17:6). Reference is made by Paul (Eph. 6:14-17) to the panoply of a Roman soldier. The shield here is the thureon, a door-like oblong shield above all, i.e., covering the whole person, not the small round shield. There is no armour for the back, but only for the front.