Father of a multitude.

was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the heart of the country by the great highway to Shechem, and pitched his tent beneath the terebinth of Moreh. (Genesis 12:6) Here he received in vision from Jehovah the further revelation that this was the land which his descendants should inherit. (Genesis 12:7) The next halting-place of the wanderer was on a mountain between Bethel and Ai, (Genesis 12:8) but the country was suffering from famine, and Abram journeyed still southward to the rich cornlands of Egypt. There, fearing that the great beauty of Sarai might tempt the powerful monarch of Egypt and expose his own life to peril, he arranged that Sarai should represent herself as his sister, which her actual relationship to him, as probably the daughter of his brother Haran, allowed her to do with some semblance of truth. But her beauty was reported to the king, and she was taken into the royal harem. The deception was discovered, and Pharaoh with some indignation dismissed Abram from the country. (Genesis 12:10-20) He left Egypt with great possessions, and, accompanied by Lot, returned by the south of Palestine to his former encampment between Bethel and Ai. The increased wealth of the two kinsmen was the ultimate cause of their separation. Lot chose the fertile plain of the Jordan near Sodom, while Abram pitched his tent among the groves of Mamre, close to Hebron. (Genesis 13:1) … Lot with his family and possessions having been carried away captive by Chedorlaomer king of Elam, who had invaded Sodom, Abram pursued the conquerors and utterly routed them not far from Damascus. The captives and plunder were all recovered, and Abram was greeted on his return by the king of Sodom, and by Melchizedek king of Salem, priest of the most high God, who mysteriously appears upon the scene to bless the patriarch and receive from him a tenth of the spoil. (Genesis 14:1) … After this the thrice-repeated promise that his descendants should become a mighty nation and possess the land in which he was a stranger was confirmed with all the solemnity of a religious ceremony. (Genesis 15:1) … Ten years had passed since he had left his father’s house, and the fulfillment of the promise was apparently more distant than at first. At the suggestion of Sarai, who despaired of having children of her own, he took as his concubine Hagar, her Egyptian main, who bore him Ishmael in the 86th year of his age. (Genesis 16:1) … [HAGAR; ISHMAEL] But this was not the accomplishment of the promise. Thirteen years elapsed, during which Abram still dwelt in Hebron, when the covenant was renewed, and the rite of circumcision established as its sign. This most important crisis in Abram’s life, when he was 99 years old, is marked by the significant change of his name to Abraham, “father of a multitude;” while his wife’s from Sarai became Sarah. The promise that Sarah should have a son was repeated in the remarkable scene described in ch. 18. Three men stood before Abraham as he sat in his tent door in the heat of the day. The patriarch, with true Eastern hospitality, welcomed the strangers, and bade them rest and refresh themselves. The meal ended, they foretold the birth of Isaac, and went on their way to Sodom. Abraham accompanied them, and is represented as an interlocutor in a dialogue with Jehovah, in which he pleaded in vain to avert the vengeance threatened to the devoted cities of the plain. (Genesis 18:17-33) In remarkable contrast with Abraham’s firm faith with regard to the magnificent fortunes of his posterity stand the incident which occurred during his temporary residence among the Philistines in Gerar, whither he had for some cause removed after the destruction of Sodom. It was almost a repetition of what took place in Egypt a few years before. At length Isaac, the long-looked for child, was born. Sarah’s jealousy aroused by the mockery of Ishmael at the “great banquet” which Abram made to celebrate the weaning of her son, (Genesis 21:9) demanded that, with his mother Hagar, he should be driven out. (Genesis 21:10) But the severest trial of his faith was yet to come. For a long period the history is almost silent. At length he receives the strange command to take Isaac, his only son, and offer him for a burnt offering at an appointed place Abraham hesitated not to obey. His faith, hitherto unshaken, supported him in this final trial, “accounting that God was able to raise up his son, even from the dead, from whence also he received him in a figure.” (Hebrews 11:19) The sacrifice was stayed by the angel of Jehovah, the promise of spiritual blessing made for the first time, and Abraham with his son returned to Beersheba, and for a time dwelt there. (Genesis 22:1) … But we find him after a few years in his original residence at Hebron, for there Sarah died, (Genesis 23:2) and was buried in the cave of Machpelah. The remaining years of Abraham’s life are marked by but few incidents. After Isaac’s marriage with Rebekah and his removal to Lahai-roi, Abraham took to wife Keturah, by whom he had six children, Zimran, Jokshan, Medan, Midian, Ishbok and Shuah, who became the ancestors of nomadic tribes inhabiting the countries south and southeast of Palestine. Abraham lived to see the gradual accomplishment of the promise in the birth of his grandchildren Jacob and Esau, and witnessed their growth to manhood. (Genesis 25:26) At the goodly age of 175 he was “gathered to his people,” and laid beside Sarah in the tomb of Machpelah by his sons Isaac and Ishmael. (Genesis 25:7-10)
Smith’s Bible Dictionary

Spirit Beings
No Physical Bodies
They Have personalities
They follow the Will of God

They are known to protect people:

Psalms 34:7
The angel of the LORD encampeth round about them that fear him, and delivereth them.

Psalms 91:11 – 12
For he shall give his angels charge over thee, to keep thee in all thy ways.
12 They shall bear thee up in their hands, lest thou dash thy foot against a stone.

The following definition is taken from Othodox wiki:
https://orthodoxwiki.org/Apocrypha

Apocrypha may have different meanings depending on how it is applied to the Old or New Testaments and whether it is being used by Catholics, Protestants or Orthodox Christians. For the most part, the term apocrypha refers to any collection of scriptural texts that falls outside the canon. Since most English language bibles are from non-Orthodox sources, they sometimes are subtitled with Apocrypha meaning that it includes the Old Testament, so called Deuterocanonical Books that in the Orthodox Church are considered to be genuine parts of the Bible.

Apocrypha (Definition 2)
https://www.kingjamesbibleonline.org/Apocrypha-Books/

Angelic figures – 4 Heads and 4 wings
They follow the Will of God
The bible describes them in Ezekial 1:5 onwards as:

Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. 6 And every one had four faces, and every one had four wings. 7 And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot: and they sparkled like the colour of burnished brass. 8 And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. 9 Their wings were joined one to another; they turned not when they went; they went every one straight forward. 10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. 11 Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

See Remphan, Rephan and Moloch, Molech

CHIUN (2)

ki’-un (Am 5:26 the King James Version): Called in Ac 7:43 “Rephan” (Rhemphan) the planet Saturn.

See ASTROLOGY.

CHIUN (1)

ki’-un: Thus Hebrew kiyun, is transliterated in Am 5:26 the King James Version. The vowels represent an assimilation to some such word as shiqquts, “detestable thing,” or gillul, “idol” (properly “a filthy thing”), in consonance with the well-known habit of the punctuators (compare molekh, Molech with the vowels of bosheth, “shame”). The Syriac version has preserved the correct vocalization; apparently also the Septuagint, albeit the consonants have suffered corruption (so particularly in the Greek manuscripts of Ac 7:43). There can be no doubt that we should vocalize kewan = the Assyrian Kai(a)-wanu = Kaiamanu by which at least in late Babylonian Saturn was indicated. The passage in Amos refers to the Saturn worship which appears to have been in vogue in the prophet’s days. The Israelites shall carry with them into exile the images of their gods (render with the margin of the Revised Version (British and American): “Yea, ye shall take up,” etc.). The received vocalization is as old as Aquila and Symmachus. Max L. Margolis

The Body of Christ and He is the Head of it. None other.
The body of believers on earth. The New Israel (See Israel)

A group of people gathered to worship the Lord. Representing the Body of Christ on Earth.

When people gather in the name of Christ; He said that He would be present among them (Matt 18:20)

*Only the first 3 links work, rest to be added*

Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; & 1 Sam. 17:42).

His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a bear, when they came out against his flock, beating them to death in open conflict with his club (1 Sam. 17:34, 35)

While David, in the freshness of ruddy youth, was thus engaged with his flocks, Samuel paid an unexpected visit to Bethlehem, having been guided thither by divine direction (1 Sam. 16:1-13). There he offered up sacrifice, and called the elders of Israel and Jesse’s family to the sacrificial meal. Among all who appeared before him he failed to discover the one he sought. David was sent for, and the prophet immediately recognized him as the chosen of God, chosen to succeed Saul, who was now departing from the ways of God, on the throne of the kingdom. He accordingly, in anticipation, poured on his head the anointing oil. David went back again to his shepherd life, but “the Spirit of the Lord came upon David from that day forward,” and “the Spirit of the Lord departed from Saul” (1 Sam. 16:13, 14).

Not long after this David was sent for to soothe with his harp the troubled spirit of Saul, who suffered from a strange melancholy dejection. He played before the king so skilfully that Saul was greatly cheered, and began to entertain great affection for the young shepherd. After this he went home to Bethlehem. But he soon again came into prominence. The armies of the Philistines and of Israel were in battle array in the valley of Elah, some 16 miles south-west of Bethlehem; and David was sent by his father with provisions for his three brothers, who were then fighting on the side of the king. On his arrival in the camp of Israel, David (now about twenty years of age) was made aware of the state of matters when the champion of the Philistines, Goliath of Gath, came forth to defy Israel. David took his sling, and with a well-trained aim threw a stone “out of the brook,” which struck the giant’s forehead, so that he fell senseless to the ground. David then ran and slew him, and cut off his head with his own sword (1 Sam. 17). The result was a great victory to the Israelites, who pursued the Philistines to the gates of Gath and Ekron.

David’s popularity consequent on this heroic exploit awakened Saul’s jealousy (1 Sam. 18:6-16), which he showed in various ways. He conceived a bitter hatred toward him, and by various stratagems sought his death (1 Sam. 18-30). The deep-laid plots of the enraged king, who could not fail to observe that David “prospered exceedingly,” all proved futile, and only endeared the young hero the more to the people, and very specially to Jonathan, Saul’s son, between whom and David a life-long warm friendship was formed.

A fugitive. To escape from the vengeance of Saul, David fled to Ramah (1 Sam. 19:12-18) to Samuel, who received him, and he dwelt among the sons of the prophets, who were there under Samuel’s training. It is supposed by some that the sixth, seventh, and eleventh Psalms were composed by him at this time. This place was only 3 miles from the residence of Saul, who soon discovered whither the fugitive had gone, and tried ineffectually to bring him back. Jonathan made a fruitless effort to bring his father to a better state of mind toward David (1 Sam. 20), who, being made aware of the fact, saw no hope of safety but in flight to a distance. We accordingly find him first at Nob (21:1-9) and then at Gath, the chief city of the Philistines. The king of the Philistines would not admit him into his service, as he expected that he would, and David accordingly now betook himself to the stronghold of Adullam (22:1-4; 1 Chr. 12:8-18). Here in a short time 400 men gathered around him and acknowledged him as their leader. It was at this time that David, amid the harassment and perils of his position, cried, “Oh that one would give me drink of the water of the well of Bethlehem;” when three of his heroes broke through the lines of the Philistines and brought him the water for which he longed (2 Sam. 23:13-17), but which he would not drink.

In his rage at the failure of all his efforts to seize David, Saul gave orders for the massacre of the entire priestly family at Nob, “persons who wore a linen ephod”, to the number of eighty-five persons, who were put to death by Doeg the Edomite. The sad tidings of the massacre were brought to David by Abiathar, a son of Ahimelech, the only one who escaped. Comp. Ps. 52.

Hearing that Keilah, a town on the western frontier, was harassed by the Philistines, David with his men relieved it (1 Sam. 23:1-14); and then, for fear of Saul, he fled to the strongholds in the “hill country” of Judah. Comp. Ps. 31. While encamped there, in the forest in the district of Ziph, he was visited by Jonathan, who spoke to him words of encouragement (23:16-18). The two now parted never to meet again. Saul continued his pursuit of David, who narrowly escaped from him at this time, and fled to the crags and ravines of Engedi, on the western shore of the Dead Sea (1 Sam. 23:29). Here Saul, who still pursued him with his army, narrowly escaped, through the generous forbearance of David, and was greatly affected by what David had done for him. He returned home from pursuing him, and David betook himself to Maon, where, with his 600 men, he maintained himself by contributions gathered from the district. Here occurred the incident connected with Nabal and his wife Abigail (1 Sam. 25), whom David married after Nabal’s death.

Saul again went forth (1 Sam. 26) in pursuit of David, who had hid himself “in the hill Hachilah, which is before Jeshimon,” in the wilderness of Ziph, and was a second time spared through his forbearance. He returned home, professing shame and penitence for the way in which he had treated David, and predicting his elevation to the throne.

Fighting against Israel. Harassed by the necessity of moving from place to place through fear of Saul, David once more sought refuge among the Philistines (1 Sam. 27). He was welcomed by the king, who assigned him Ziklag as his residence. Here David lived among his followers for some time as an independent chief engaged in frequent war with the Amalekites and other tribes on the south of Judah.

Achish summoned David with his men to join his army against Saul; but the lords of the Philistines were suspicious of David’s loyalty, and therefore he was sent back to Ziklag, which he found to his dismay may had been pillaged and burnt during his brief absence. David pursued after the raiders, the Amalekites, and completely routed them. On his return to Ziklag tidings reached him of Saul’s death (2 Sam. 1). An Amalekite brought Saul’s crown and bracelet and laid them at his feet. David and his men rent their clothes and mourned for Saul, who had been defeated in battle near Mount Gilboa. David composed a beautiful elegy, the most beautiful of all extant Hebrew odes, a “lamentation over Saul and over Jonathan his son” (2 Sam. 1:18-27). It bore the title of “The Bow,” and was to be taught to the children, that the memory of Saul and Jonathan might be preserved among them. “Behold, it is written in the book of Jasher” (q.v.).

David king over Judah. David and his men now set out for Hebron under divine direction (2 Sam. 2:1-4). There they were cordially welcomed, and he was at once anointed as king. He was now about thirty years of age.

But his title to the throne was not undisputed. Abner took Ish-bosheth, Saul’s only remaining son, over the Jordan to Mahanaim, and there crowned him as king. Then began a civil war in Israel. The first encounter between the two opposing armies, led on the one side by Abner, and on the other by Joab, took place at the pool of Gibeon. It resulted in the defeat of Abner. Other encounters, however, between Israel and Judah followed (2 Sam. 3:1, 5), but still success was on the side of David. For the space of seven and a half years David reigned in Hebron. Abner now sided with David, and sought to promote his advancement; but was treacherously put to death by Joab in revenge for his having slain his brother Asahel at Gibeon (3:22-39). This was greatly to David’s regret. He mourned for the death of Abner. Shortly after this Ish-bosheth was also treacherously put to death by two Canaanites of Beeroth; and there being now no rival, David was anointed king over all Israel (4:1-12).

David king over all Israel (2 Sam. 5:1-5; 1 Chr. 11:1-3). The elders of Israel now repaired to Hebron and offered allegiance to David in name of all the people, among whom the greatest enthusiasm prevailed. He was anointed king over all Israel, and sought out a new seat of government, more suitable than Hebron, as the capital of his empire. At this time there was a Jebusite fortress, “the stronghold”, on the hill of Zion, called also Jebus. This David took from the Jebusites, and made it Israel’s capital, and established here his residence, and afterwards built for himself a palace by the aid of Tyrian tradesmen. The Philistines, who had for some time observed a kind of truce, now made war against David; but were defeated in battle at a place afterwards called, in remembrance of the victory, Baal-perazim. Again they invaded the land, and were a second time routed by him. He thus delivered Israel from their enemies.

David now resolved to bring up the ark of the covenant to his new capital (2 Sam. 6). It was in the house of Abinadab at Kirjath-jearim, about 7 miles from Jerusalem, where it had been for many years, from the time when the Philistines had sent it home (1 Sam. 6; 7). In consequence of the death of Uzzah (for it was a divine ordinance that only the Levites should handle the ark, Num. 4), who had put forth his hand to steady the ark when the cart in which it was being conveyed shook by reason of the roughness of the road, David stayed the procession, and conveyed the ark into the house of Obed-edom, a Philistine from Gath. After three months David brought the ark from the house of Obed-edom up to Jerusalem. Comp. Ps. 24. Here it was placed in a new tent or tabernacle which David erected for the purpose. About seventy years had passed since it had stood in the tabernacle at Shiloh. The old tabernacle was now at Gibeah, at which Zadok ministered. David now (1 Chr. 16) carefully set in order all the ritual of divine worship at Jerusalem, along with Abiathar the high priest. A new religious era began. The service of praise was for the first time introduced into public worship. Zion became henceforth “God’s holy hill.”

David’s wars. David now entered on a series of conquests which greatly extended and strengthened his kingdom (2 Sam. 8). In a few years the whole territory from the Euphrates to the river of Egypt, and from Gaza on the west to Thapsacus on the east, was under his sway (2 Sam. 8:3-13; 10).

David’s fall. He had now reached the height of his glory. He ruled over a vast empire, and his capital was enriched with the spoils of many lands. But in the midst of all this success he fell, and his character became stained with the sin of adultery (2 Sam. 11:2-27). It has been noted as characteristic of the Bible that while his military triumphs are recorded in a few verses, the sad story of his fall is given in detail, a story full of warning, and therefore recorded. This crime, in the attempt to conceal it, led to anoter. He was guilty of murder. Uriah, whom he had foully wronged, an officer of the Gibborim, the corps of heros (23:39), was, by his order, “set in the front of the hottest battle” at the siege of Rabbah, in order that he might be put to death. Nathan the prophet (2 Sam. 7:1-17; 12:1-23) was sent by God to bring home his crimes to the conscience of the guilty monarch. He became a true penitent. He bitterly bewailed his sins before God. The thirty-second and fifty-first Psalms reveal the deep struggles of his soul, and his spiritual recovery.

Bathsheba became his wife after Uriah’s death. Her first-born son died, according to the word of the prophet. She gave birth to a second son, whom David called Solomon, and who ultimately succeeded him on the throne (2 Sam. 12:24, 25).

Peace. After the successful termination of all his wars, David formed the idea of building a temple for the ark of God. This he was not permitted to carry into execution, because he had been a man of war. God, however, sent Nathan to him with a gracious message (2 Sam. 7:1-16). On receiving it he went into the sanctuary, the tent where the ark was, and sat before the Lord, and poured out his heart in words of devout thanksgiving (18-29). The building of the temple was reserved for his son Solomon, who would be a man of peace (1 Chr. 22:9; 28:3).

A cloudy evening. Hitherto David’s carrer had been one of great prosperity and success. Now cloudy and dark days came. His eldest son Amnon, whose mother was Ahinoam of Jezreel, was guilty of a great and shameful crime (2 Sam. 13). This was the beginning of the disasters of his later years. After two years Absalom terribly avenged the crime against Tamar, and put Amnon to death. This brought sore trouble to David’s heart. Absalom, afraid of the consequences of his guilt, fled to Geshur beyond Jordan, where he remained for three years, when he was brought back through the intrigue of Joab (2 Sam. 14).

After this there fell upon the land the calamity of three years’ famine (2 Sam. 21:1-14). This was soon after followed by a pestilence, brought upon the land as a punishment for David’s sinful pride in numbering the people (2 Sam. 24), in which no fewer than 70,000 perished in the space of three days.

Rebellion of Absalom. The personal respect for David was sadly lowered by the incident of Bathsheba. There was a strong popular sentiment against the taking of the census, and the outburst of the plague in connection with it deepened the feeling of jealously that had begun to manifest itself among some of the tribes against David. Absalom, taking full advantage of this state of things, gradually gained over the people, and at length openly rebelled against his father, and usurped the throne. Ahithophel was Absalom’s chief counsellor. The revolt began in Hebron, the capital of Judah. Absalom was there proclaimed king. David was now in imminent danger, and he left Jerusalem (2 Sam. 15:13-20), and once more became a fugitive. It was a momentous day in Israel. The incidents of it are recorded with a fulness of detail greater than of any other day in Old Testament history. David fled with his followers to Mahanarm, on the east of Jordan. An unnatural civil war broke out. After a few weeks the rival armies were mustered and organized. They met in hostile array at the wood of Ephraim (2 Sam. 18:1-8). Absalom’s army was defeated, and himself put to death by the hand of Joab (9-18). The tidings of the death of his rebellious son filled the heart of David with the most poignant grief. He “went up to the chamber over the gate, and wept” (33), giving utterance to the heart-broken cry, “Would God I had died for thee, O Absalom, my son, my son!” Peace was now restored, and David returned to Jerusalem and resumed the direction of affairs. An unhappy dispute arose between the men of Judah and the men of Israel (19:41-43). Sheba, a Benjamite, headed a revolt of the men of Israel. He was pursued to Abelbeth-maachah, and was there put to death, and so the revolt came to an end.

The end. After the suppression of the rebellion of Absalom and that of Sheba, ten comparatively peaceful years of David’s life passed away. During those years he seems to have been principally engaged in accumulating treasures of every kind for the great temple at Jerusalem, which it was reserved to his successor to build (1 Chr. 22; 28; 29), a house which was to be “exceeding magnifical, of fame and of glory throughout all countries” (22:5). The exciting and laborious life he had spent, and the dangers and trials through which he had passed, had left him an enfeebled man, prematurely old. It became apparent that his life was now drawing to its close. A new palace conspiracy broke out as to who should be his successor. Joab favoured Adonijah. The chiefs of his party met at the “Fuller’s spring,” in the valley of Kidron, to proclaim him king; but Nathan hastened on a decision on the part of David in favour of Solomon, and so the aim of Adonijah’s party failed. Solomon was brought to Jerusalem, and was anointed king and seated on his father’s throne (1 Kings 1:11-53). David’s last words are a grand utterance, revealing his unfailing faith in God, and his joyful confidence in his gracious covenant promises (2 Sam. 23:1-7).

After a reign of forty years and six months (2 Sam. 5:5; 1 Chr. 3:4) David died (B.C. 1015) at the age of seventy years, “and was buried in the city of David.” His tomb is still pointed out on Mount Zion.

Both in his prophetical and in his regal character David was a type of the Messiah (1 Sam. 16:13). The book of Psalms commonly bears the title of the “Psalms of David,” from the circumstance that he was the largest contributor (about eighty psalms) to the collection. (See PSALMS.)

“The greatness of David was felt when he was gone. He had lived in harmony with both the priesthood and the prophets; a sure sign that the spirit of his government had been throughly loyal to the higher aims of the theocracy. The nation had not been oppressed by him, but had been left in the free enjoyment of its ancient liberties. As far as his power went he had striven to act justly to all (2 Sam. 8:15). His weak indulgence to his sons, and his own great sin besides, had been bitterly atoned, and were forgotten at his death in the remembrance of his long-tried worth. He had reigned thirty-three years in Jerusalem and seven and a half at Hebron (2 Sam. 5:5). Israel at his accession had reached the lowest point of national depression; its new-born unity rudely dissolved; its territory assailed by the Philistines. But he had left it an imperial power, with dominions like those of Egypt or Assyria. The sceptre of Solomon was already, before his father’s death, owned from the Mediterranean to the Euphrates, and from the Orontes to the Red Sea.”, Geikie’s Hours etc., iii.
Easton’s Bible Dictionary

*Jacob’s older brother. Sold his birthright to Jacob over pottage of lentils*

Hairy, Rebekah’s first-born twin son (Gen. 25:25). The name of Edom, “red”, was also given to him from his conduct in connection with the red lentil “pottage” for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a “son of the desert,” devoted himself to the perilous and toilsome life of a huntsman. On a
certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36; Heb.12:16, 17). He afterwards tried to regain what he had so recklessly parted with, but was defeated in his attempts through the stealth of his brother (Gen. 27:4, 34, 38).

At the age of forty years, to the great grief of his parents, he married (Gen. 26:34, 35) two Canaanitish maidens, Judith, the daughter of Beeri, and Bashemath, the daughter of Elon. When Jacob was sent away to Padan-aram, Esau tried to conciliate his parents (Gen. 28:8, 9) by marrying his cousin Mahalath, the daughter of Ishmael. This led him to cast in his lot with the Ishmaelite tribes; and driving the Horites out of Mount Seir, he settled in that region. After some thirty years’ sojourn in Padan-aram Jacob returned to Canaan, and was reconciled to Esau, who went forth to meet him (33:4). Twenty years after this, Isaac their father died, when the two brothers met, probably for the last time, beside his grave (35:29). Esau now
permanently left Canaan, and established himself as a powerful and wealthy chief in the land of Edom (q.v.).

Long after this, when the descendants of Jacob came out of Egypt, the Edomites remembered the old quarrel between the brothers, and with fierce hatred they warred against Israel.
Easton’s Bible Dictionary

The name the first Christians gave to themselves

Eternal home and Throne of God.
The Promise
The faithful chosen saved by the grace of Jesus will inherit it, and the reward is to be in eternal Presence of our Father.

Revelation 21:3-6
And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

We will have incorruptible bodies, and there will be no more pain in all its kinds.

Acronym of the Latin phrase:
IESVS·NAZARENVS·REX·IVDÆORVM
or
Jesus Nazarenus  Rex Judæorum

English:
Jesus Nazarene King of the Jews

This is a Titulus Crucis or Title of the Cross for Jesus Christ. A Sign Inscribed in wood and placed at the top of the cross, above Christ’s head.

The Title on Christ’s cross, was written in Latin Greek and Hebrew

Verses this was mentioned:

Matthew 27:37-38
And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38 Then were there two thieves crucified with him, one on the right hand, and another on the left.

Mark 15:25-27
And it was the third hour, and they crucified him. 26 And the superscription of his accusation was written over, THE KING OF THE JEWS. 27 And with him they crucify two thieves; the one on his right hand, and the other on his left.

Luke 23:38-39
And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

John 19:19-21
And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.

Isaac means laughter

The boy Abraham was supposed to sacrifice as an act of faith to God.

(1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).

(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Gen. 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.

The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Gen. 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son (27,28).

In consequence of a famine (Gen. 26:1) Isaac went to Gerar, where he practised deception as to his relation to Rebekah, imitating the conduct of his father in Egypt (12:12-20) and in Gerar (20:2). The Philistine king rebuked him for his prevarication.

After sojourning for some time in the land of the Philistines, he returned to Beersheba, where God gave him fresh assurance of covenant blessing, and where Abimelech entered into a covenant of peace with him.

The next chief event in his life was the blessing of his sons (Gen. 27:1). He died at Mamre, “being old and full of days” (35:27-29), one hundred and eighty years old, and was buried in the cave of Machpelah.

In the New Testament reference is made to his having been “offered up” by his father (Heb. 11:17; James 2:21), and to his blessing his sons (Heb. 11:20). As the child of promise, he is contrasted with Ishmael (Rom. 9:7, 10; Gal. 4:28; Heb. 11:18).

Isaac is “at once a counterpart of his father in simple devoutness and purity of life, and a contrast in his passive weakness of character, which in part, at least, may have sprung from his relations to his mother and wife. After the expulsion of Ishmael and Hagar, Isaac had no competitor, and grew up in the shade of Sarah’s tent, moulded into feminine softness by habitual submission to her strong, loving will.” His life was so quiet and uneventful that it was spent “within the circle of a few miles; so guileless that he let Jacob overreach him rather than disbelieve his assurance; so tender that his mother’s death was the poignant sorrow of years; so patient and gentle that peace with his neighbours was dearer than even such a coveted possession as a well of living water dug by his own men; so grandly obedient that he put his life at his father’s disposal; so firm in his reliance on God that his greatest concern through life was to honour the divine promise given to his race.”, Geikie’s Hours, etc.

Easton’s Bible Dictionary

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The son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael’s jealousy; and in his youth the victim, in intention, of Abraham’s great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father’s blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that GOD, with a large and prosperous family, return to him at Hebron. (Genesis 36:27) before he died there, at the age of 180 years. He was buried by his two sons in the cave of Machpelah. In the New Testament reference is made to the offering of Isaac (Hebrews 11:17; James 2:21) and to his blessing his sons. (Hebrews 11:20) In (Galatians 4:28-31) he is contrasted with Ishmael. In reference to the offering up of Isaac by Abraham, the primary doctrine taught are those of sacrifice and substitution, as the means appointed by God for taking away sin; and, as co-ordinate with these, the need of the obedience of faith, on the part of man, to receive the benefit. (Hebrews 11:17) The animal which God provided and Abraham offered was in the whole history of sacrifice the recognized type of “the Lamb of God, that taketh away the sins of the world.” Isaac is the type of humanity itself, devoted to death for sin. (Smith’s Bible Dictionary)

Summary:
Esau sold his birthright to Jacob for some pottage. He was hungry after coming back from a unsuccessful hunt (Genesis 25:28-34)
Jacob wrestled with Jesus all night to get His blessing. Jesus gave it to him. Jacob said in Genesis 32:30 “… for I have seen God face to face, and my life is preserved” Jesus makes God the Father known. See John 1:18

Official Definition
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).

When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who possessed it (1) superior rank in his family (Gen. 49:3); (2) a double portion of the paternal inheritance (Deut. 21:17); (3) the priestly office in the family (Num. 8:17-19); and (4) the promise of the Seed in which all nations of the earth were to be blessed (Gen. 22:18).

Soon after his acquisition of his father’s blessing (Gen. 27), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian (28). There he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years “seemed but a few days, for the love he had to her.” But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But “life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union.”

At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (31:41). He then set out with his family and property “to go to Isaac his father in the land of Canaan” (Gen. 31). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. The meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the Israelites with Mesopotamia is at an end.

Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (32:1, 2). He called the name of the place Mahanaim, i.e., “the double camp,” probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (28:12).

He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, “a present to my lord Esau from thy servant Jacob.” Jacob’s family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occured he called Peniel, “for”, said he, “I have seen God face to face, and my life is preserved” (32:25-31).

After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (35:6,7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (35:16-20), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (35:27-29).

Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (37:33). Then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch’s going down with all his household, numbering about seventy souls (Ex. 1:5; Deut. 10:22; Acts 7:14), to sojourn in the land of Goshen. Here Jacob, “after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded” (Gen. 48). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel’s death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when “he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost” (49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. There, probably, his embalmed body remains to this day (50:1-13). (See HEBRON.)

The history of Jacob is referred to by the prophets Hosea (12:3, 4, 12) and Malachi (1:2). In Micah 1:5 the name is a poetic synonym for Israel, the kingdom of the ten tribes. There are, besides the mention of his name along with those of the other patriarchs, distinct references to events of his life in Paul’s epistles (Rom. 9:11-13; Heb. 12:16; 11:21). See references to his vision at Bethel and his possession of land at Shechem in John 1:51; 4:5, 12; also to the famine which was the occasion of his going down into Egypt in Acts 7:12 (See LUZ; BETHEL.)
Easton’s Bible Dictionary

Yahweh is gracious
God is gracious

John is also known as Marcus

John Marc

Polite; Shining

Marcus is also known as John

John Marc

A Union between a male and female, the joining of 2 bodies to become one. Where man is the head and the woman is the Body. They must work as one, care for and love one another. The man is expected to give his life for his family  “Just as Christ loved the Church” (Eph 5:25)
Ultimately it is about perpetuating life, taking on the image of our Father and fulfilling His commandment of being fruitful and multiply.
It also happens to be the healthiest and most stable structure humanity has ever known. It is a blessing indeed

Genesis 1:28
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

Genesis 5:1-2
This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

Mark 10:6-9
But from the beginning of the creation God made them male and female.
7 For this cause shall a man leave his father and mother, and cleave to his wife;
8 And they twain shall be one flesh: so then they are no more twain, but one flesh.
9 What therefore God hath joined together, let not man put asunder.

See Remphan, Rephan and Chiun

god of the children of Ammon

Canaanite god. God of the Phoenecians
Also known as Baal

See Remphan, Chiun, Molech

First Nazarite (from Nazareth) mentioned in Scripture

Transgression of the law of God. Committing an Evil act.
Rebellion against God
Punishable by death. “The wages of sin is death” Romans 6:23

Fact of this fallen world.

Remnant of the effect of the disobedience of Adam and Eve. God’s plan is to return us to our original form and away from our sinful nature. Jesus is the Way.

So for sin to be paid off; blood must be shed.
The example of Adam and Even after eating from the forbidden tree. For their sin, God used animal skins to cover their nakedness.

Abraham and Isaac, God provided the ram instead of Abraham’s only son. This was a precursor to Jesus Christ.

Finally Jesus Christ: The Blameless Lamb of God which was offered as a sacrifice one for all. Jesus was The One which Fulfilled the Law

 Elevated. (1.) Denotes Mount Hermon in Deut. 4:48; called Sirion by the Sidonians, and by the Amorites Shenir (Deut. 3:9). (See HERMON.) (2.) The Greek form of Zion (q.v.) in Matt. 21:5; John 12:15.
Easton’s Bible Dictionary

• Smartest man to ever exist
• Richest man to ever exist
• God asked him his desire and Solomon asked for wisdom
• He sinned exceedingly
• Seems like he repented exceedingly
• Opened the door for almost every man in existence

• Theotokos: The one who gave birth to God (Literally)
  • Title of Mary, mother of Jesus
• The Woman, chosen by God to bare God the Son and bring Him into this world
• Jesus obeyed her, keeping the commandments
• Jesus performed His first miracle upon her request. Part of where the concept of intercession comes from.
  • First Miracle: Wedding at Cana. Jesus turns water into wine after His mother brings it to His attention
• People blessed her womb for carrying Jesus but He replied by blessing those who hear the Word of God and keep it
• Intercession:
  • She is thought believed to have gone to Heaven, is among the Saints and so is able to hear our prayers and intercede. See section on intercession

Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem. When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2; Isa. 33:14; Joel 2:1) to denote Jerusalem in general, and sometimes God’s chosen Israel (Ps. 51:18; 87:5). In the New Testament (see SION) it is used sometimes to denote the Church of God (Heb. 12:22), and sometimes the heavenly city (Rev. 14:1).