Eliathah
thou art my God
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Related study
These teachings share Scripture, study subjects, or Strong’s references.
Dictionary
Allegory
Used only in Gal. 4:24, where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically. Every parable is an allegory. Nathan (2 Sam. 12:1-4) addresses David in an allegorical narrative. In the eightieth Psalm there is a beautiful allegory: "Thou broughtest a vine out of Egypt," etc. In Eccl. 12:2-6, there is a striking allegorical description of old age.
Dictionary
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) "The dust shall return to the earth as it was" (Eccl. 12:7). (2.) "Thou takest away their breath, they die" (Ps. 104:29). (3.) It is the dissolution of "our earthly house of this tabernacle" (2 Cor. 5:1); the "putting off this tabernacle" (2 Pet. 1:13, 14). (4.) Being "unclothed" (2 Cor. 5:3, 4). (5.) "Falling on sleep" (Ps. 76:5; Jer. 51:39; Acts 13:36; 2 Pet. 3:9. (6.) "I go whence I shall not return" (Job 10:21); "Make me to know mine end" (Ps. 39:4); "to depart" (Phil. 1:23). The grave is represented as "the gates of death" (Job 38:17; Ps. 9:13; 107:18). The gloomy silence of the grave is spoken of under the figure of the "shadow of death" (Jer. 2:6). Death is the effect of sin (Heb. 2:14), and not a "debt of nature." It is but once (9:27), universal (Gen. 3:19), necessary (Luke 2:28-30). Jesus has by his own death taken away its sting for all his followers (1 Cor. 15:55-57). There is a spiritual death in trespasses and sins, i.e., the death of the soul under the power of sin (Rom. 8:6; Eph. 2:1, 3; Col. 2:13). The "second death" (Rev. 2:11) is the everlasting perdition of the wicked (Rev. 21:8), and "second" in respect to natural or temporal death. THE DEATH OF CHRIST is the procuring cause incidentally of all the blessings men enjoy on earth. But specially it is the procuring cause of the actual salvation of all his people, together with all the means that lead thereto. It does not make their salvation merely possible, but certain (Matt. 18:11; Rom. 5:10; 2 Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7; 2:16; Rom. 8:32-35).
Topic
ELIATHAH
Nave’s Topical Bible references for ELIATHAH.
Dictionary
Fence
(Heb. gader), Num. 22:24 (R.V.). Fences were constructions of unmortared stones, to protect gardens, vineyards, sheepfolds, etc. From various causes they were apt to bulge out and fall (Ps. 62:3). In Ps. 80:12, R.V. (see Isa. 5:5), the psalmist says, "Why hast thou broken down her fences?" Serpents delight to lurk in the crevices of such fences (Eccl. 10:8; comp. Amos 5:19).
Dictionary
Flea
David at the cave of Adullam thus addressed his persecutor Saul (1 Sam. 24:14): "After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea?" He thus speaks of himself as the poor, contemptible object of the monarch's pursuit, a "worthy object truly for an expedition of the king of Israel with his picked troops!" This insect is in Eastern language the popular emblem of insignificance. In 1 Sam. 26:20 the LXX. read "come out to seek my life" instead of "to seek a flea."
Dictionary
Jephthah's vow
(Judg. 11:30, 31). After a crushing defeat of the Ammonites, Jephthah returned to his own house, and the first to welcome him was his own daughter. This was a terrible blow to the victor, and in his despair he cried out, "Alas, my daughter! thou hast brought me very low...I have opened my mouth unto the Lord, and cannot go back." With singular nobleness of spirit she answered, "Do to me according to that which hath proceeded out of thy mouth." She only asked two months to bewail her maidenhood with her companions upon the mountains. She utters no reproach against her father's rashness, and is content to yield her life since her father has returned a conqueror. But was it so? Did Jephthah offer up his daughter as a "burnt-offering"? This question has been much debated, and there are many able commentators who argue that such a sacrifice was actually offered. We are constrained, however, by a consideration of Jephthah's known piety as a true worshipper of Jehovah, his evident acquaintance with the law of Moses, to which such sacrifices were abhorrent (Lev. 18:21; 20:2-5; Deut. 12:31), and the place he holds in the roll of the heroes of the faith in the Epistle to the Hebrews (11:32), to conclude that she was only doomed to a life of perpetual celibacy.