1 Kings 9:26 And king Solomon made a navy of ships in Eziongeber, which [is] beside Eloth, on the shore of the Red sea, in the land of Edom.
Scriptures Talking About Solomon Built A Navy At Eziongaber Eziongeber
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R.V., one of Israel's halting-places in the desert (Num.33:34,35), just before Ezion-gaber. In A.V., "Ebronah."
passage, one of the stations of the Israelites in their wanderings (Num. 33:34, 35). It was near Ezion-geber.
the giant's backbone (so called from the head of a mountain which runs out into the sea), an ancient city and harbour at the NE end of the Elanitic branch of the Red Sea, the Gulf of Akabah, near Elath or Eloth (Num. 33:35; Deut. 2:8). Here Solomon built ships, "Tarshish ships," like those trading from Tyre to Tarshish and the west, which traded with Ophir (1 Kings 9:26; 2 Chr. 8:17); and here also Jehoshaphat's fleet was shipwrecked (1 Kings 22:48; 2 Chr. 20:36). It became a populous town, many of the Jews settling in it (2 Kings 16:6, "Elath"). It is supposed that anciently the north end of the gulf flowed further into the country than now, as far as 'Ain el-Ghudyan, which is 10 miles up the dry bed of the Arabah, and that Ezion-geber may have been there.
grove; trees, (Deut. 2:8), also in plural form Eloth (1 Kings 9:26, etc.); called by the Greeks and Romans Elana; a city of Idumea, on the east, i.e., the Elanitic, gulf, or the Gulf of Akabah, of the Red Sea. It is first mentioned in Deut. 2:8. It is also mentioned along with Ezion-geber in 1 Kings 9:26. It was within the limits of Solomon's dominion, but afterwards revolted. It was, however, recovered and held for a time under king Uzziah (2 Kings 14:22). Now the ruin Aila.
early used in foreign commerce by the Phoenicians (Gen. 49:13). Moses (Deut. 28:68) and Job (9:26) make reference to them, and Balaam speaks of the "ships of Chittim" (Num. 24:24). Solomon constructed a navy at Ezion-geber by the assistance of Hiram's sailors (1 Kings 9:26-28; 2 Chr. 8:18). Afterwards, Jehoshaphat sought to provide himself with a navy at the same port, but his ships appear to have been wrecked before they set sail (1 Kings 22:48, 49; 2 Chr. 20:35-37). In our Lord's time fishermen's boats on the Sea of Galilee were called "ships." Much may be learned regarding the construction of ancient merchant ships and navigation from the record in Acts 27, 28.
(LXX. "deadly," Vulg. "burning"), Num. 21:6, probably the naja haje of Egypt; some swift-springing, deadly snake (Isa. 14:29). After setting out from their encampment at Ezion-gaber, the Israelites entered on a wide sandy desert, which stretches from the mountains of Edom as far as the Persian Gulf. While traversing this region, the people began to murmur and utter loud complaints against Moses. As a punishment, the Lord sent serpents among them, and much people of Israel died. Moses interceded on their behalf, and by divine direction he made a "brazen serpent," and raised it on a pole in the midst of the camp, and all the wounded Israelites who looked on it were at once healed. (Compare John 3:14, 15.) (See ASP T0000348.) This "brazen serpent" was preserved by the Israelites till the days of Hezekiah, when it was destroyed (2 Kings 18:4). (See BRASS T0000641.)
a valiant man, (1 Kings 4:19), one of Solomon's purveyors, having jurisdiction over a part of Gilead, comprising all the kingdom of Sihon and part of the kingdom of Og (Deut. 2; 31).
Jehovah-judged. (1.) One of David's body-guard (1 Chr. 11:43). (2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chr. 15:24). (3.) Son of Ahilud, "recorder" or annalist under David and Solomon (2 Sam. 8:16), a state officer of high rank, chancellor or vizier of the kingdom. (4.) Solomon's purveyor in Issachar (1 Kings 4:17). (5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his reign he sent out priests and Levites over the land to instruct the people in the law (2 Chr. 17:7-9). He enjoyed a great measure of peace and prosperity, the blessing of God resting on the people "in their basket and their store." The great mistake of his reign was his entering into an alliance with Ahab, the king of Israel, which involved him in much disgrace, and brought disaster on his kingdom (1 Kings 22:1-33). Escaping from the bloody battle of Ramoth-gilead, the prophet Jehu (2 Chr. 19:1-3) reproached him for the course he had been pursuing, whereupon he entered with rigour on his former course of opposition to all idolatry, and of deepening interest in the worship of God and in the righteous government of the people (2 Chr. 19:4-11). Again he entered into an alliance with Ahaziah, the king of Israel, for the purpose of carrying on maritime commerce with Ophir. But the fleet that was then equipped at Ezion-gaber was speedily wrecked. A new fleet was fitted out without the co-operation of the king of Israel, and although it was successful, the trade was not prosecuted (2 Chr. 20:35-37; 1 Kings 22:48-49). He subsequently joined Jehoram, king of Israel, in a war against the Moabites, who were under tribute to Israel. This war was successful. The Moabites were subdued; but the dreadful act of Mesha in offering his own son a sacrifice on the walls of Kir-haresheth in the sight of the armies of Israel filled him with horror, and he withdrew and returned to his own land (2 Kings 3:4-27). The last most notable event of his reign was that recorded in 2 Chr. 20. The Moabites formed a great and powerful confederacy with the surrounding nations, and came against Jehoshaphat. The allied forces were encamped at Engedi. The king and his people were filled with alarm, and betook themselves to God in prayer. The king prayed in the court of the temple, "O our God, wilt thou not judge them? for we have no might against this great company that cometh against us." Amid the silence that followed, the voice of Jahaziel the Levite was heard announcing that on the morrow all this great host would be overthrown. So it was, for they quarrelled among themselves, and slew one another, leaving to the people of Judah only to gather the rich spoils of the slain. This was recognized as a great deliverance wrought for them by God (B.C. 890). Soon after this Jehoshaphat died, after a reign of twenty-five years, being sixty years of age, and was succeeded by his son Jehoram (1 Kings 22:50). He had this testimony, that "he sought the Lord with all his heart" (2 Chr. 22:9). The kingdom of Judah was never more prosperous than under his reign. (6.) The son of Nimshi, and father of Jehu, king of Israel (2 Kings 9:2, 14).
(1.) Heb. 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25). Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See FALL T0001304.)