Abba.
This is held to be a Chaldaic form of ‘Ab’, father; but in the New Testament we find it joined with the word 'father:' thus in Mark 14:36 the Lord addressed God as ‘Abba, Father;' and in Rom. 8:15 the Christian is said to receive the Spirit of adoption, whereby he cries 'Abba, Father.' So also in Gal. 4:6. It is not clear what is the force of this expression; but some suppose that it is Father, Father, in a double language appropriate to Jew and Gentile. It expresses confidence and the consciousness of relationship, and is not simply a term of respect.
Abomination of Desolation
Matt. 24:15; Mark 13:14.-This was spoken of by Daniel, and will be seen "standing in the 'holy place.' " An idol is called in the O. T. an ‘abomination,' and this abomination will bring great desolation upon the Jews and Jerusalem in a future day.
Abraham's Bosom
Luke 16:22.-This is said to be a metaphorical expression in use among the Jews to signify the place of the blessed after death.
Accuser
κατήγορος.-One of the names or characters of Satan, Rev. 12:10.
Adoption
υίοθεσία, sonship.-The blessed relationship to which Christians were predestinated by the Father, Eph. 1:5; which they could only receive through redemption, Gal. 4: 5, and which contemplates association with Christ in the glorified state, Rom. 8:23, 29; the believer meanwhile receiving the spirit of adoption, whereby he cries Abba, Father Rom. 8:15.
Advocate
παράκλητος, 1 John 2:1.-The Greek word is the same that in John's Gospel is translated 'comforter,' when referring to the Holy Spirit. The blessed Lord looks after the Christian's interest, manages his affairs, above, as the Holy Ghost does for him down here.
Alabaster
ἀλάβαστρον, Matt. 26:7; Mark 14:3; Luke 7:37.-The eastern alabaster was a hydro-sulphate of lime, and was much used for making vessels to hold perfume. The boxes or flasks were called alabasters; thus 'alabaster box' is simply the word 'alabaster,' and the woman in breaking the box may have simply opened the flask by breaking the seal.
Allegory
άλληγορέω, literally 'other' and 'to speak,' Gal. 4:24. The things had actually taken place, and Paul was allegorizing them to describe another subject. Thus an ‘allegory’ has been defined as ‘a description of one thing under the image of another.'
Alleluia or Hallelujah
Rev. 19:1-6.—It is the same in Hebrew and in Greek, and signifies, 'praise to Jah or Jehovah.' It is a word of praise in heaven as well as on earth.
Aloeἀλόη.-
One of the most resinous of woods, very fragrant, and thus suitable for embalming: John 19:39.
Alpha
Rev. 1:8, 11; 21:6; 22:13.-The first letter of the Greek alphabet, and is only used in conjunction with Omega, the last. They are explained in Rev. 1:8,11 to mean ‘the beginning and the ending’, ‘the first and the last,' and should be compared with Isa. 41:4, 'I Jehovah, the first, and with the last; I am he.' It points out the eternity of Jehovah, and is applied both to God and to Christ.
Altar
Luke 2:51; 1 Cor. 10:18; Heb. 7:13.-The place of offering the sacrifices or incense. The altar in the N.T. is applied: a, to the Jewish altar, Matt. 23:18, 19, 20, 35; b, metaphorically to the Christian's altar, Christ, Heb. 13:10: c, altars in heaven, both the golden altar of incense, Rev. 8:3; 9:13, from whence judgment came, and the altar under which were the souls of the martyrs who cried for the avenging of their blood, Rev. 6:9.
Ambassador
πρεσβεύω, literally, ‘to be old’, 2 Cor. 5:20; Eph. 6:20.-Ambassadors, did not in Old or New Testament times reside in a foreign country, but were used as special messengers on an embassage, as in 2 Sam. 10; Luke 14:32. The apostles were such.
Ambassage
Luke 14:32.-See Ambassador.
Amen
ἀμην, Matt. 6:13;1 Cor. 14:16; 2 Cor. 1:20; Rev. 1:18; 3:14; 5:14, &c. -The word is the same in both Hebrew and Greek. It is used by our Lord as an affirmation, 'Verily, verily.' All the promises are 'yea and Amen.' It signifies also assent or desire, ‘it is so’, ‘let it be’. How shall “the unlearned say Amen at thy giving, of thanks?” It is often found at the end of a benediction. In Rev. 3:14 it occurs as a title of the Lord, as the One who fulfills and verifies all the promises. The word is added at the end of many of the Epistles without good authority.
Amethyst
ἀμἐθυστος.-A variety of quartz, of a pale purple color, Rev. 21:20. It occurs in the LXX in Ex. 28:19; 36:29 (39:12); Ezek. 28:13.
Anathema Maranatha.-
'Anathema' is a Greek word untranslated in 1 Cor. 16:22, but translated 'accursed' in Rom. 9:3; 1 Cor. 12:3; Gal. 1: 8, 9.-'Maranatha' is an Aramaic word, signifying ‘the Lord cometh’: cf. Mal. 4:5, 6.
Anchor
ἄγκυρα, Acts 27:29, 40; Heb. 6:19.-The anchors of the ancients are known by the coins to have been much the same as the common form now in use. The anchor is used by Paul as a beautiful symbol of Hope, which is both ‘sure and steadfast’; but to be this it must enter within the veil, where Christ already has entered for us.
Angel
ἄγγελος, to tell or deliver a message, hence the term 'angel' often denotes not so much a kind of creature as an office, namely, a messenger or representative, fulfilled by the Lord Himself, by men, or by spiritual beings. When Peter was delivered from prison, they said 'It is his angel;' and our Lord said of the little children, 'Their angels do always behold the face of my Father which is in heaven.' The addresses to the seven churches in the Revelation are written to the angel of each church, to the representative of each church, as though each assembly was embodied in a single representative. An angel appeared both to Mary and to Zacharias to announce the birth of the Lord and of John the Baptist. Angels ministered to the Lord after his temptation, and also in the garden of Gethsemane. They also appeared at the empty tomb to announce His resurrection. They are also sent forth to minister for those who shall be heirs of salvation, Heb. 1:14. They have been and will still be used of God in pouring out judgments on the earth (see the Revelation). Two angels are referred to by name: Gabriel, Luke 1:19, 26; and Michael, Jude 9.; Rev. 12:7. Doubtless the Lord is alluded to in Rev. 10. as a 'mighty angel.' We also read of fallen angels, those who, not keeping their first estate, are reserved in chains, for the everlasting fire prepared for the devil and 'his angels,' Matt. 25:41; Jude 6.
Anise
ἄνηθον, Matt. 23:23.-Generally believed to be the 'dill,' and is so translated in most versions. It is a small umbelliferous plant, grown for its aromatic fruits, and used for seasoning and for medicine.
Anoint.-
I, ἀλείφω, 'to anoint with oil,' as on the head and feet, Matt. 6:17; John 12:3; and those about to be healed, Mark 6:13; James 5:14. 2, χοίω, ἐγχρίω, ἐπιχρίω, to anoint,' John 9:6, 11; Rev, 3:18; also employed in the sense of ‘setting apart’, as by the Holy Ghost, and is applied to the Lord, Luke 4:18, from Isa. 61:1.; Heb. 1:9; Acts 4:27; 10:38; and to Christians, 2 Cor. 1:21: cf. 1 John 2:27. 3, μυρίξω, to anoint with aromatics, is employed by the Lord in reference to His burial, Mark 14:8. See Article Sepulchers, Tombs, and Burials, just before “Money and Measures”.
Antichrist.
See Index.
Apostle
ἀπόστολος, 'a sent one.'-Always translated 'apostle,' except in John 13:16, 'he that is sent;' and in 2 Cor. 8:23; Phil. 2:25, ‘messenger.' The term is primarily applied to the twelve chosen by the Lord to accompany Him during His ministry on earth. Their names were: Simon Peter, Andrew, James and John, sons of Zebedee; Philip, Bartholomew, Thomas, Matthew, called Levi; James, son of Alphזus; Judas, called Lebbזus and Thaddaeus; Simon the Canaanite, called Zelotes; and Judas Iscariot, Matt. 10: 2; Mark 3:14; Luke 6:13. When Judas had fallen, another had to be chosen to fill his place, one who had accompanied the Lord all the time that He had gone in and out among them: Matthias was chosen. Thus the number twelve was again complete: their names are written on the twelve foundations of the walls of the heavenly Jerusalem, Rev. 21:14. Paul was also an apostle, for he had seen 'Jesus Christ our Lord,' 1 Cor. 9:1. He was emphatically 'the apostle of the Gentiles,' Rom. 11:13, and also the apostle to whom was revealed the mystery of the church, Eph. 3:4-6. In 2 Cor. 11:13, 'false apostles' are named; and in Rev. 2:2 were some who said they were apostles, and were not such. See Offices and Gifts in the Church, page 152.
Apparel.
See Garments.
Appeal
Acts 25:11.-This was the privilege of a Roman citizen to appeal from an inferior tribunal to the judgment of the emperor. Pliny mentions having sent some Christians to Rome, who also had appealed to Caesar.
Appearing of Jesus. I
, ἐπιάνεια, 1 Tim. 6:14; 2 Tim. 4:1, 8; Titus 2:13, translated ‘appearing’; and 2 Thess. 2:8, 'brightness.' 2, ἀποκάλυψις, 1 Peter 1:7. This is the only place where it is translated ‘appearing’; in 1 Cor. 1:7 it is ‘coming’; but it is mostly 'revelation,' as in Rev. 1:1, ‘The revelation of Jesus Christ,' which accounts for that book being often called 'The Apocalypse.' ‘Appearing' is the revelation or manifestation of the Lord on His return to this earth. This should ever be distinguished from His coming to fetch the saints, which is the hope set before the Christian, and for which he should be always looking: cf. Luke 12:36; John 14: 2, 3; 1 Cor. 15:51-57; 1 Thess. 4:15-18.
Archangel
1 Thess. 4:16; Jude 9.-In Jude the archangel Michael, when contending about the body of Moses, did not bring a railing accusation against Satan, to teach us that we should not speak evil of dignities on earth. The coming of the Lord will be accompanied with archangel's voice. The word itself implies that there are degrees in the angel world. See Principality.
Ark of the Covenant
Heb. 9:4.-The ark in the tabernacle and the temple of the O. T. It is here mentioned as having contained "the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant." The ark was not in the temple in N. T. times. It was perhaps carried away to Babylon. Josephus says in his time, in the holy of holies ‘there was nothing at all’. ('Wars,' 5:5, 5.)
Armor.
The word in Rom. 13:12 and 2 Cor. 6:7 is ὅπλον, which is 'arms' rather than 'armor.' For this dark night we need the arms of light; and the apostle could appeal to the Corinthians that among other things he had the arms of righteousness. In Luke 11:22 and Eph. 6:11-17 it is πανοπλία, the full armor, which among the Romans consisted of shield, sword, lance, helmet, greaves, and breastplate. Christ took all the armor from the strong one, Satan; and the Christian, amid the fiery darts of that same enemy in the heavenlies, needs the whole armor. Contrast the full armor needed for the situation in Ephesians with the simple 'breastplate of faith and love,' and for a helmet 'the hope of salvation' needed for the wilderness, in 1 Thess. 5:8.
Artscurious.—See Divination.
Ascension.
Christ ascending to heaven is plainly stated in Mark 16:19; Luke 24:50; John 20:17; Acts 1:9; Eph. 4:10, &c. Though the apostles Matthew and John were present at the ascension it is to be remarked that neither of them relates it in their gospels. Matthew leaves Christ on earth, for as Messiah He will again appear. Of John, the Lord said, "If I will that he tarry till I come, what is that to thee?" John 21:22.
Ashes.
Ashes were cast on the head when mourning, Matt. 11:21; Luke 10:13. Paul also refers to the ashes of the red heifer sprinkling the unclean, Heb. 9:13; Num. 19:2-19; typical of the application of the sufferings of Christ by the word to the heart and conscience, to cleanse the Christian in his walk.
Ass.
The ass of the East is a far superior animal to those in Europe, and is much used as a beast of burden. The animal has been honored by bearing the Lord when He was presented in Jerusalem as Zion's king; Matt. 21: 2, &c.
Assembly
. 1, συναγωγή, James 2:2, the word mostly translated ‘synagogue’. 2, ἐκκλησία, Acts 19:32, 39, 41, referring to the people assembled in the theater: it is elsewhere always translated 'church:' though its meaning is 'assembly.' 3, πανήγυρις, Heb. 12:23, 'general assembly.' This should be joined to verse 22, and read, ' to an innumerable company of angels, the general assembly,' (the word ‘and' separating the subjects); the 'church of the first born' which follows is distinct.
Atonement
καταλλαγή, Rom. 5:11.-This should have been translated 'reconcilation,' as it is in 2 Cor. 5:18, 19, and 'reconciling' in Rom. 11:15. So that the word ‘atonement' may be said not to occur in the New Testament. The doctrine is there, which in short is, that the death of Christ is sacrificial: the Savior dying instead of the sinner: life is given and accepted as a sacrifice for life forfeited. The sins of the believer are imputed to the Savior; this is substitution, and the sinner is cleared of his guilt through faith in the atoning death of Christ. See Propitiation.
Augustus' Band
Acts 27:1.-Supposed to be a sort of bodyguard to the Emperor, or a ‘king's own’ guard.
Authority.
See Power.
Baptism.
The following are alluded to in the N. T.: 1, John's baptism, the baptism of repentance, Matt. 3:7; Luke 3:3, &c. 2, Christian baptism, Rom. 6:3; Eph. 4:5; Col. 2:12; 1 Peter 3:21: "buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God." Col. 2:12. 3, Baptized by the Holy Spirit into one body, 1 Cor. 12:13; Acts 1:5; 11:16. 4, The sufferings of the Lord, Mark 10:38, 39. 5, Baptism of fire, Matt. 3:11; Luke 3:16, which is judgment. 6, The doctrine of baptisms (in the plural), Heb. 6:2, Jewish washings, which the Jewish believers were to leave.
Barbarian
βάρβαρος, Acts 28.4; Rom. 1:14; 1 Cor. 14:11; Col, 3:11. In the N. T. this refers to those who were not Greeks or Romans, or did not understand the Greek language. Thus in Rom. 1:14, Tyndale had "To the Grekes, and to them which are no Grekes;" Cranmer, ‘Vngrekes.' In Col. 3. ‘Barbarian' is supposed to refer to those who did not speak Greek, and ‘Scythian' to those beyond the north eastern boundaries of the Roman empire.
Barley
κριθή.-In Palestine, this is used as food for horses, and is mixed with wheat for bread by the poor; bread made all of barley is the commonest food. In Rev. 6:6 its value is one-third of wheat; when the Lord fed the 5,000 it was by multiplying the barley loaves, John 6:9-13.
Basket.
1, κόφινος, a light hand basket, Matt. 14:20; 16:9; Mark 6: 43; 8:19; Luke 9:17; John 6:13. 2, σπυρίς, a larger basket used for corn, fish, &c., and in which Paul was let down by the wall, Matt. 15:37; 16:10; Mark 8:8, 20; Acts 9: 25. 3, σαργάνη, supposed to refer to its being made of wicker work, 2 Cor. 11:33.
Beast.Θηρίον.
In James 3:7 used in distinction from birds and serpents; used of 'wild beasts' in Mark 1:13; Acts 10:12; 11:6; Rev. 6:8; and 'venomous beast' in Acts 28:4, 5; used symbolically of the Cretans, Titus 1:12; and of the head of the future Roman power, and of Antichrist in Rev. 13:1,11. 2, ζῶον, something 'alive,' an animal. Used of beasts of sacrifice, Heb. 13:11; also the ‘natural brute beasts,' 2 Peter 2:12; Jude 10; and for the four living creatures in Rev. 4: 6-9; 5:6, 8, 11, 14, &c. 3, κτῆνος animals as 'property,' Luke 10:34; Acts 23:24; 1 Cor. 15:39; Rev. 18:13. 4, τετράπους, ‘four-footed,' Acts 10:12; 11:6; Rom. 1:23. 5, σφάγιον, a 'slaughtered beast,' Acts 7:42. 6, θηριομαχέω, 'to fight with a θηρίον,' 1 Cor. 15. 32; Paul's fighting with beasts most probably refers to the adversaries who contended with him at Ephesus.
Bed.
I, κράββατος, a common bed, like a thick-padded quilt, which could be easily rolled up and carried, Mark 2:4, 9, 11, 12, &c. It is also translated 'couch' in Acts 5:15. 2, κλίνη, that on which persons 'recline,' Matt. 9: 2. It might be placed on a raised frame, under which a candle, or rather a small flat lamp, could be placed, and frame and all be called ‘a bed' or a couch, Luke 5:19, 24; Mark 4:21, &c. 3, κοίτη, on which 'to lie,' Luke 11:7; Heb. 13:4. 4, στρώννυμι 'smoothing the bed,' Acts 9:34.
Beginning
άρχή.—Besides the ordinary meaning of this as the commencement of anything, it has special reference to: a, Eternity, John 1:1, 2, b, Satan has sinned, and been a murderer from the beginning (perhaps of his fall, or the record of scripture), 1 John 3:8; John 8:44, c, Beginning of the creation, Mark 10:6; Heb. 1:10; 2 Peter 3:4. d, Christ is called ‘the beginning of the creation of God,' the Head of the new creation, Rev. 3:14. e, Beginning of Christianity, 1 John 1:1; 2:7, &c. f, αἰών, Acts 15. 18; Eph. 3:9: literally, 'throughout the ages,' eternity.
Belial
2 Cor. 6:15.-From the O. T. this appears to be an expression signifying a personification of wickedness; 'sons of Belial,' 'men of Belial,' wicked men, Deut. 13:13; 1 Kings 21:10. So in 2 Cor. 6. 15 it stands in contrast to Christ.
Believers.
Those who believed the gospel, Acts 5:14; 1 Tim. 4:12. The believers were a class of persons: they believed the record God gave of His Son and of His work, in contrast to unbelievers or infidels: cf. 2 Cor. 6:15.
Beryl
βήρυλλος, Rev. 21:20.-Perhaps a variety of chalcedony, of a yellow color, but there are various opinions concerning this stone. The eighth foundation of the heavenly Jerusalem. It occurs in the LXX in Ex. 28:20; 36:20 (39:13); Ezek. 28:13.
Bierσορός.-
Probably the same light frame referred to under Bed: Luke 7:14. In the O. T. the Hebrew word mittah is translated ‘bier' and 'bed.'
Bishop.
See Offices and Gifts in the Church, page 152.
Blasphemy.
The word 'blasphemy' is really a Greek word, βλασφημία. It has in scripture a much wider sense than that in which it is now used, and is not confined to speaking evil of God; it may refer to any evil speaking or reviling. It is used in this sense of God in Rev. 13:6; 16:9, 11, 21, &c.; of the Lord Jesus in James 2:7; 1 Peter 4:14; and of the Holy Ghost in Mark 3:29. Paul uses the same word as to himself, translated 'being defamed' in 1 Cor. 4:13, and ‘evil spoken of’ in 1 Cor. 10:30: cf. 1 Tim. 6:1; Titus 2:5; 3:2; Jude 8. There may be many sins against the Holy Spirit (cf. Acts 7:51), but it was blasphemy against Him—and that only—that the Lord declared could not be forgiven.
Bondman-Woman, -Maid.-
See Servant.
Book.
The books mentioned in the N. T. were rolls of parchment or skins prepared for writing on. Those for the synagogue had a roller fastened at each end, by which the reader could by holding a roller in each hand unroll the book as he read. In a usual way the rolls would be written on one side only, but the one mentioned in Rev. 5:1 was written on the back also, because of the fullness of the subject. This form of book explains the 'seals' spoken of in this passage. A portion of the book had been rolled up, and a seal affixed; then another portion rolled up, and another seal, until there were seven seals applied. Opening a seal would reveal only a section of the roll. Papyrus was also used for writing on, 2 John 12: it is supposed to be alluded to by ‘books' in 2 Tit. 4:13, because of the ‘parchments' being named separately.
Bottles
Matt. 9. 17; Mark 2:22; Luke 5:37, 38.—The putting of new wine into new bottles, because the elasticity of the new leather allowed fermentation of the wine, clearly shows that the bottles alluded to were made of skins. The skins of kids and goats were used, and the hair was left on the outside, and the inside was tanned. Such bottles are still used in the East. The lesson taught by the Lord was, that the new order of things introduced by Christ could not be put into the forms of the old order: there must be a new life given: a new creation. Bottles were also made of earthenware by the potter.
Bottomless Pit.
See Deep.
Brass.
What metal is actually referred to is doubtful. Brass is really a compound of metals, and it is known that in the early Egyptian era a sort of bronze was used which was a compound. Whether it is this or another compound, or simply copper, that is referred to in the N. T. is not known. It is χαλκός and is referred to as money in Matt. 10:9; as a sonorous substance in 1 Cor. 13:1; as a commodity of merchandise in Rev. 18:12; and (χάλκεος) as a metal of which idols were made, in Rev. 9:20. In Rev. 1:15; 2:18 it is χαλκολίβανον, supposed to be 'fine or glowing brass or copper.' The feet of the Lord are like this, because He is represented as acting in judgment and treading the winepress of God's wrath.
Bread.
Often used in scripture to denote food in general. Loaves in the East were made of wheaten flower or barley, leavened, and baked in flat cakes. As a rule they were made every day sufficient for the family, and if a visitor arrived fresh bread was made. See Oven. In allusion to the manna of the O. T. our Lord declared that He was the true bread, the bread of life, the bread of God, the bread that came down from heaven, the living bread: "He that eateth this bread shall live forever." John 6.
Breastplate
.See Armor.
Bride Bridegroom.-
Besides the use of these names in a natural way, Rev. 18:23, they are also referred to Christ and the church. John the Baptist, referring to a simple fact, says, "He that hath the bride is the bridegroom," which is true also of Christ; and adds, in reference to himself, "the friend of the bridegroom rejoiceth greatly because of the bridegroom's voice." John 3:29. The Lord refers to Himself as the bridegroom, and to His disciples as the "children of the bridechamber:" they were not yet in the position of the bride, Matt. 9:15, &c. In Matt. 25. Christ is still the Bridegroom, and His saints are the virgins who have gone forth to meet Him. The holy city, new Jerusalem, is seen prepared as a bride adorned for her husband: she is the Lamb's wife. The bride is not seen walking in the city, she is the city symbolically, Rev. 21:2, 9. The Spirit and the bride respond to the Lord, and say, Come.
Building, Builders.a,
The Jewish rulers were the builders who refused Christ as ‘the stone,' Matt. 21:42; Acts 4:11; 1 Pet. 2:7. b, The saints are God's building, 1 Cor. 3:9. They are built upon the foundation of the apostles and prophets, Jesus Christ being the chief corner stone: cf. Eph. 2:20-22; 1 Peter 2:5; Col. 2:7. c, Man also builds. Paul was a master-builder, or architect, who laid the foundation; he cautioned others to take heed what they built thereon, or their work might be burnt up, 1 Cor. 3:10-15 There is a continual building up of souls, which the saints are exhorted to do; this is often referred to as 'edifying' (the Greek words are the same). 1 Cor. 14:5, 12, 26; Eph. 4:12,16,29, &c. When things have got to their worst, we are to be building up ourselves on our most holy faith: Jude 20.
Burial.
See Sepulchers, in article on “Sepulchers, Tombs and Burials” just before “Money and Measures”.
Bushel.
See Money and Measures.
Calling
καλέω,κλῆσις.-` Calling' is used in various connections. It is our social position in 1 Cor. 7:20. In a christian connection, 'many are called,' as in invitations, but few chosen, Matt. 22:14. In an absolute sense, the gifts and calling of God are without repentance, Rom. 11:29. "Whom he called, them he also justified," Rom. 8:30. The saints are saints by calling; the apostles were apostles by calling, Rom. 1:1,7. We read of the ‘high calling,' Phil. 3:14; the 'holy calling,' 2 Tim. 1:9; and the 'heavenly calling,' Heb. 3:1. We are to give diligence to make our calling and election sure, 2 Peter 1:10.
Camel
κύμηλος.-The camel is wonderfully suited by God for traveling in the East. The stronger ones are used for carrying burdens, and can carry 5 to 7 cwt, The smaller ones are for riding, and can on a necessity travel 100 miles in 24 hours. They can live upon very little, the hump gradually decreasing in size when they have but little food. The hair is used for clothing, Matt. 3:4; Mark 1:6, &c.
Camp
Heb. 13:11, 13; Rev. 20:9.—In the last reference the allusion is to the gathering together of the saints, when Satan stirs up the final attack upon them. In Hebrews the reference is to Judaism and its religious system, extending however to any religious system connected with the world in distinction from the heavenly character of the church of God, The bodies of the sin-offering were burned without the camp of Israel, Lev. 4:12, 21. Jesus also suffered "without the gate" of Jerusalem and its then earthly system. "Let us therefore go forth unto him without the camp, bearing his reproach."
Candle,
Candlestick,λύχνος, λυχνία, Matt. 5:15; Rev. 1:12,13, 20, &c.‒The word λύχνος is translated 'light' in Matt. 6:22; Luke 12:35; John 5:35; 2 Peter 1:19; Rev. 21:23, The words are better translated 'lamp' and ‘lampstand,' though there is another Greek word for 'Lamp,' which see. The modern candles were not known in N. T. times.
Captain
See Roman Governors and Officers, just after “Money and Measures”.
Castaway.
See Reprobate.
Censer.
The vessel in which coals from the altar were carried, on which incense was sprinkled, Heb. 9:4: used metaphorically for the vessel in which the prayers of the saints are offered on the altar with much incense, followed by judgments on the earth, Rev. 8:3, 5.
Centurion.
See Roman Officers, just after “Money and Measures”.
Chalcedony
χαλκηδών, Rev. 21:19.-There are several varieties of chalcedony, differing in color and bearing different names; the general shade is a pale, yellowish gray. The word does not occur in the LXX.
Christ,
The,χριστός, the Anointed.-It is the same as Messiah, which is a Hebrew word, and also signifies 'the Anointed.' Messias occurs in John 1:41; 4:25, and is interpreted 'the Christ.' He was foretold in Psa. 2:2 as 'his anointed,' which is ‘his Messiah.' In Dan. 9:25, 26, the Messiah the Prince shall be cut off and have nothing (margin). This was the one looked for by the Jews and the Samaritans, but who came as the humble Jesus of Nazareth. In many places in the A. V. where it is simply 'Christ,' as if that were His name, it should be ' the Christ,' the anointed one. In 1 Cor. 12:12 The Head and the body form one whole, 'the Christ.'
Christian
Acts 11:26; 26:28; 1 Peter 4:16. -Antioch prided itself upon 'giving names,' and was the first to call the disciples 'Christians,' as those who followed Christ. King Agrippa used the same term. The giving of the name may have been overruled by God: it is certainly very appropriate, and is adopted by Peter, as led by the Holy Spirit.
Chrysolite
χρυσόλιθος, Rev. 21:20.-Probably the ancient topaz of a golden or yellow color. The word occurs in the LXX in Ex. 28:20; 36:20 (30:13); Ezek. 28:13.
Chrysoprasus
χρθσόπρασος, Rev. 21:20. -Supposed to be a variety of chalcedony of a green shade. The word does not occur in the LXX.
Church.
In Acts 19:37 occurs 'robbers of churches,' but it should be 'robbers of temples:' no building was called a church. The word for church is έκκλησία, and simply means ‘assembly.' This is evident from Acts 19:32, 39, 41, where the same word is applied to those gathered in the theater. It is also used of the assembly or congregation of Israel in the wilderness in Acts 7:38. Everywhere else it refers to God's assembly. The church is said to be ' the body ' of Christ, Eph. 1:22,23; Col. 1:18, 24. It is also the 'house of God,' 1 Tim. 3:15, in which there may be those who are professors only. It is compared to a great house in which are vessels both to honor and to dishonor, 2 Tim. 2:20, so that judgment will have to begin at the house of God, 1 Peter 4:17. Collectively there is but one church—one body, embracing every Christian on earth indwelt by the Holy Spirit, and containing none but Christians; but distributively we read of 'churches.' In any one city we read of only ' a ' church, as at Jerusalem, Acts 8. 1; but there were churches in districts, as in Judaea, in Galatia, Gal. 1:2,22, and in Asia, Rev. 1:4. Each local assembly was called ' a church,' though it really formed a part of the one church, and was in no sense a separate church. The church was formed by the baptism of the Holy Ghost at Pentecost, Acts 1:5;2:4; 1 Cor. 12:13; Eph. 2:22; so that the church did not commence until then, which agrees with our Lord speaking of it as a future thing in Matt. 16:18; and its doctrine was still a hidden mystery, until Paul afterward declared it. Eph. 3:3-7. This shows the heavenly character of the church as the body of Christ, of which He is the Head in heaven, and that it is distinct from the Old Testament saints, and also from the saints who will be called after the church has left the earth.
Circumcision.
This was a rite peculiarly Jewish, so that the terms circumcised and uncircumcised are constantly used to denote Jews and Gentiles. It was concluded in the council at Jerusalem that circumcision was not binding on Gentile believers, and the Galatians are severely blamed for putting themselves under the law; if they trusted in circumcision Christ would profit them nothing. What it typified is explained in Col. 2:11: "Ye are circumcised with the circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ." In Phil. 3:2, it stands in contrast to ‘concision,' which is a 'cutting,' an improving of the flesh: circumcision teaches cutting off: "Ye are dead.... mortify therefore your members which are on the earth." Col. 3:3,5.
Citizen
In Luke 15:1-5; 19:14; Acts 21:39 the term applies to those simply dwelling in the same city, and having civil rights. The chief captain did not suppose Paul was a Roman citizen, or he would not have ordered him to be scourged, Acts 22:29. The saints’ ‘citizenship’ is in heaven, as Phil. 3: 20 may well be translated. The word is πολίτευμα.
Cloak.
See Garments.
Coals Of' Fire
Rom. 12:20.-The expression occurs also in Prov. 25:21, 22. The allusion seems to be melting and conquering an enemy by returning good for evil. A ' fire of coals,' John 18:18; 21:9. Mineral coals are not known in Palestine; charcoal is still commonly used.
Coat.
See Garments.
Colony
Acts 16:12.-A Roman colony was a place inhabited by persons transplanted from Rome, and governed by Roman laws.
Comforter.
See Advocate.
Coming of the Lord.
See Appearing.
Commendation, Letters Of
2 Cor. 3:1-an Evident Intimation That Such Letters Are Needful When a Christian Goes to a Place Where He Is Unknown.
Communion.
See Fellowship.
Concision.
See Circumcision.
Confession.
See Profession.
Confirming.,
1. ἐπιστηρίξω, 'to fix firmly, establish.' A mission fulfilled by Paul and others, among the converts, by bringing the word home to their souls, by which they were established in the faiths Acts 14:22; 15:32, 41. 2. βεβαιόω, ' to confirm, establish, verify,' Mark 16:20; Rom. 15:8; Cor. 1:6, 8; Heb. 2:3.
Conscience
συνείδησις, literally, ' joint knowledge.' It is the faculty God has given to every man since the fall by which he knows good and evil: cf. Gen. 3:22; and for the disobeying of which, if he has no other light, he will be judged: cf. Rom. 2:15. The Christian has a 'purged ' conscience, the effect once for all of the work of Christ in respect of his sins; so that he has no more conscience of sins, Heb. 9. 14; 10:2. God will never impute sins to him. As a practical thing, Paul said, “I exercise myself to have always a conscience void of offense toward God and toward men," Acts 24:16. A ' good' conscience and a ' pure' conscience are named as what should characterize a Christian; whereas those who depart from the faith have a 'seared' conscience, and lose the fine sensibilities which the faith imparts. Others may have a ' weak' conscience through not apprehending Christian liberty. Conscience takes knowledge of acts, not of nature. When the sin in us is allowed to produce sins, then only is the conscience defiled.
Corban
Mark 7:11 ‘Corban' is a Hebrew word, and is here translated ' a gift,' a consecrated gift. The Jews had allowed a son to say to his parent, ‘It is a consecrated gift, I cannot give it to you,' thus setting aside, by their traditions, his duty to his parents.
Corn`Corn of Wheat,'
Mark 4:28; John 12:24, &c.-Various words are used, signifying the breadstuffs of Palestine. The reference to the Lord is rather ' grain of wheat,' `the grain of wheat' must die or He could not produce the fruit He wished. There could be no living association of man with Him except on the resurrection side of the cross. The grain dies and brings forth ' much fruit.'
Cornerstone, Head of the Corner, Chief Corner-Stone
Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Peter 2:7.-Christ, though He had been rejected by the Jewish builders, is proclaimed as ‘head of the corner,' being a quotation from Psa. 118:22. Eph. 2:20; 1 Peter 2:6 speak of Him as the ‘chief corner-stone.' In Ephesians this is in connection with the foundation, and in Peter it is said to be 'laid,' so that the ‘chief corner-stone' may refer to a part of the foundation, and the 'head of the corner' to a top stone; agreeing with Christ being the 'first and the last,' the 'beginning and the ending' of God's plan of building up an edifice to His glory in the salvation of poor sinners.
Council, Counselor.-
See Sanhedrim, in “The Synagogue and the Sanhedrim”, shortly before “The Four Gospels”
Covenant, New Covenant.-
Except in Rom. 1:31, ‘covenant breakers,' the word is διαθήκη: in the A. V. it is nearly as often translated ‘testament' as 'covenant,' with the same meaning. It is better always translated ‘covenant,' except in Heb. 9:16, 17. As an English word, 'covenant' implies an agreement between two or more; but in scripture it is the will and purpose of one—God. It was so with Israel: God stated His covenant, as His will concerning them, the blessing was conditional on their keeping it. The new covenant is future, when God will take up Israel again for blessing, Heb. 8:8. God is not said to make a covenant with the church. Christ is the mediator of the new covenant, Heb. 8:6; 9:15; 12:24; and Paul speaks of himself and others as being "able ministers of the new covenant," 2 Cor. 3:6. In Gal. 4. two covenants are spoken of; one made at mount Sinai, the other the "Jerusalem which is above and is free, which is our mother," Gal. 4:26. From the above it will be seen that the new covenant 'is yet to be made with Israel, though some of its blessings are anticipated in the new order of things brought in by Christ, in contrast to the old order under the law: it brings blessings to us who are in the church, and will bring many and varied blessings to Israel by-and-by. Two things will characterize it: a knowledge of God as Jehovah, and the forgiveness of sins.
Creation, New Creatureκτίσις.-
In Mark 10:6; 13:19; Rom. 1:20; 2 Peter 3:4 reference is made to the creation of Gen. 1. In Col. 1:15 our Lord is spoken of as 'the first born of every creature,' and in Rev. 3:14 as the 'beginning of the creation of God.' In Rom. 8:19, 20, 21, 39 every created thing is referred to as suffering from the effects of the sin of man, and as groaning for relief. In 2 Cor. 5:17 and Gal. 6:15 the Christian is said to be a ' new creation;' he is a new creation in Christ in contrast to the first creation in Adam, although until his body is redeemed he has not quite done with the first creation in its life, duties, and relationships. In all the above passages, 'creation ' is the better word. In 1 Tim. 4:4; James 1:18; Rev. 5:13; 8:9 it is κτίσμα, ' creature.'
Creator
Rom. 1:25; 1 Peter 4:19.-One of the titles of God, but which also belongs to Christ, for all things were created by Him and for Him: Col. 1:16.
Cross, the.
The well-known instrument used in crucifixion. It is used as a symbol of the sacrifice of the Lord: 'the death of the cross,' Phil. 2:8; ‘the blood of his cross,' Col. 1:20; 'preaching of the cross,' 1 Cor. 1:17,18. It was that on which atonement for sins was made. Jews and Gentiles were united into one body by the cross, Eph. 2:16. The cross makes nothing of man, and was the symbol of shame to the Lord, Heb. 12:2; and of the shame and self-denial that lie in the Christian's path, Matt. 10:38; 16:24; Mark 8:34; Luke 9:23; Gal. 5:11; 6:12.
Crown.
The symbol of victory or royalty. 1, στέφανος. In derision they put a crown of thorns upon the Lord, Matt. 27:29. The twenty-four elders, typical of the redeemed, have on their heads ‘crowns of gold,' Rev. 4:4, 10. The woman in Rev. 12:1 had on her head a crown of twelve stars, pointing to Israel and the twelve tribes. The Christian is said to receive 'a crown of righteousness,' 2 Tim. 4:8; 'the crown of life,' James 1:12; Rev. 2:10; and ‘a crown of glory,' 1 Peter 5:4. It may be but one crown, looked at from different aspects: the warning to the saint is, "hold that fast which thou hast, that no man take thy crown," Rev. 3:11, The apostle Paul declared that the saints at Philippi and at Thessalonica were his ' crown,' Phil. 4:1; 1 Thess. 2:19. 2, διάδημα, better translated ' Diadem it is only worn by the Lord, Rev. 19:12; by Satan as the 'great red dragon,' Rev. 12:3; and by the beast, the head of the future Roman power, Rev. 13:1.
Crucifixion.
The most painful and degrading death; scripture says, 'Cursed is every one that hangeth upon a tree,' Gal. 3:13. The Romans nailed the hands to the cross piece of wood, and the feet to the upright beam. The crucified sometimes lived for two days. Breaking the legs was requested by the Jews that the bodies might be the sooner buried.
Crystal
Rev. 4:6; 21:11; 22:1, glass ‘like unto crystal,' and 'clear as crystal.' The word is κρύσταλλος, and means 'ice,' and then 'crystal' from its resemblance to ice. The same word is used in the LXX to mean both ' ice ' and 'crystal,' Job 6:16 and Ezek. 1:22.
Cubit.
See Money and Measures.
Cummin
Matt. 23:23.-A plant, the seed of which was used in sauces because of its pungent aroma. The Pharisees were careful to pay tithe of it.
Cup.
This is often taken as a symbol of what was in the cup: cf. I Cor. 10:16. It is also used by the Lord in reference to what He had to endure in putting away sin, Matt. 20:22; 26:39, &c.
Curious Arts.
See Divination.
Custom, Receipt of Custom.-
Kings of the earth took ' custom' of tributary people, strangers, Matt. 17:25, and which Christians are exhorted to pay, Rom. 13:7. A tribute was paid by the Jews to the Romans, and the ‘receipt of custom' was the office where such payments were received.-See Tribute.
Cymbal.
A piece of metal formed somewhat like a plate, two of which were struck together. The sounds are disagreeable and inharmonious when heard without other instruments. The word for 'tinkling' is translated 'wailed' in Mark 5:38. The allusion is to the words a professed Christian may utter without the love of God in his heart, 1 Cor. 13:1.
Damnable
ἀπώλεια, from ‘to destroy,' 2 Peter 2:1, 'destructive' heresies.
Damnation.
See Judgment.
Darkness.
a, The supernatural darkness at the crucifixion: as if Nature itself shuddered at the spectacle of its Creator being nailed to a cross, and would cover His shame from the cruel gaze of His enemies, Matt. 27:45, &c. b, The great future judgment on the earth, when ' the sun shall be turned into darkness,' Acts 2:20. c, The abode of the lost, in contrast with the light in which God dwells, Matt. 8:12; 22:13; 25:30; 2 Peter 2:4, 17; Jude 6,13. d, The kingdom and power of Satan, Luke 22:53; Eph. 6:12; Col. 1:13. e, The spiritual condition of fallen man is darkness, Matt. 4:16; Luke 1:79; John 3:19; Eph. 5:8, f The sad condition of one brought into the light, if he abides not in the light, Matt. 6:23; Luke 11:34,35. All these stand in strong contrast to the Lord as the true light, which coming into the world lighteth every man.
Day of the Lord.
The time when Christ will come to the earth in judgment, 1 Thess. 5:2; 2 Peter 3:10.
Dayspring
Luke 1:78.-Christ as the dawn, the true light, come into the dark world.
Day Star
2 Peter 1:19. The day star arises in the heart when the coming of Christ as the bright and morning star becomes by faith a bright hope in the soul.
Deacon-
See Offices in the Church, just before “The books of the New Testament, briefly considered”
Death.
a, The dissolution of soul and body, the wages of sin, Rom. 5:14; 1 Cor. 15:22. b, The spiritual condition of fallen man, John 5:24; Eph. 2:1. c, The working of the law in a renewed soul struggling for liberty, Rom. 7:10. d, The standing of the Christian as to the law, sin, and the elements of the world, by dying with Christ, Rom. 6:8; Col. 2:20. e, Death personified, the last enemy to be destroyed, 1 Cor. 15:26. f. The death of the Christian is often called ' falling asleep,' Acts 7:60; 1 Cor. 15:6,18; 1 Thess. 4:13, 15. The Second Death-the eternal doom of the wicked, and the casting into the lake of fire of Death and Hades, Rev. 2:11; 20:6, 14; 21: 8.
Dedication
Feast of the, John 10:22.-We do not read of this in the O. T.; but it doubtless refers to the dedication of the altar after its desecration by Antiochus Epiphanes, about B.C. 166. See note in “Connection of the Old Testament with the New”.
Deep.
Besides the ordinary meaning of ‘profound,' John 4:11; Cor. 2:10, and for ' the sea,' Luke 5:4; 2 Cor. 11:25, the word ἄβυσσος is translated ' deep ' in Luke 8:31; Rom. 10:7, and ‘bottomless pit' in Rev. 9:1, 2, 11; 11:7; 17:8; 20:1, 3: the abode of evil spirits, not the same as the 'lake of fire,' Rev. 19:20; 20:10. It is the place in which Satan will be confined during the thousand years of the millennium.
Destruction.
1,ἀπώλεια, from ' to destroy,' overthrow, ruin, Matt. 7:13; Rom. 9:22; Phil. 3:19; 2 Peter 2:1; 3:16. Also translated ‘perdition, perish, die, waste, pernicious ways, damnation.' 2, ὄλεθρος, ‘destruction,' 1 Cor. 5:5; 1 Thess. 5:3; 2 Thess. 1:9; 1 Tim. 6:9. 3, καθαίρεσις from 'to take down or away’, ‘destroy:' 2 Cor. 10:8; 13:10. Translated 'pulling down,' 2 Cor. 10:4. 4, σύντριμμα, from ' to break, break in pieces:' Rom. 3:16. In none of the above Greek words, nor in the passages, is there the thought of ‘annihilation,'or ceasing to exist.
Devil.
διάβολος, from 'to strike through,' and figuratively to stab with accusation; accuser. Except in John 6:70, where Judas is said to be a devil, this word refers to the great evil spirit—a real person—whose name is Satan. He tempted our parents in the garden of Eden, and has been and is the great enemy of God, of His people, and of all mankind. He tempted the Lord; is the constant tempter of mankind generally; and seeks to corrupt the kingdom of Christ. He sowed the tares among the wheat, Matt. 13:39, and endeavors to ensnare with his devices all God's children. Christ annulled his power for believers, Heb. 2:14, and the promise is given that if they resist him he will flee from them, James 4:7. The place of endless torment was prepared for him and his angels. Matt. 25:41, into which he will be finally cast, Rev. 20:10. The Greek word is translated ' false accuser' in 2 Tim. 3:3; Titus 2:3; and ‘slanderer' in 1 Tim. 3:11. 2, δαιμόνιον, δαίμων,, always translated ' devil,' but should have been ' demon,' in distinction from Satan, though the demons are his agents: wicked spirits, of whom Beelzebub was the prince. In the latter day some give heed to the teaching of demons. 1 Tim. 4:1 In the temples of the heathen were tables of demons, because the sacrifices were really offered to demons, 1 Cor. 10:20, 21. They were the wicked spirits who possessed mankind, as in the following: 3, δαιμονίζομαι ' possessed by demons.' The instances recorded prove that they were real beings, though spirits, for they spake, and answered the Lord, though the voice used may have been that of the possessed, Matt. 8:31; Luke 8:30, 31. They are said to believe, no doubt referring to the facts of scripture, James 2. 19; and they feared that the Lord (whom they call Son of God) would torment them before the time, Matt. 8:29. They were powerful, and could only be driven out by One stronger than Satan—either by the Person of the Lord Himself or by those empowered by Him, Luke 8:29; Acts 19:16.
Dinner
ἄριστον, ' early meal ' It was used for ' breakfast,' or any morning meal. It appears to be used in the N. T. for any meal: Matt. 22:4 (in Luke 14:16 the same feast is called ' supper '); Luke 11:37, 38; 14:12; John 21:12, 15.
Disciple
μαθητής in, from μαθέω to learn, and hence ‘a learner' or 'follower of a teacher.' It is applied, a, to the followers of John the Baptist, Matt. 9:14, &c. b, the followers of the Pharisees, Matt. 22:16; Mark 2:18. c, the twelve apostles. Matt. 10:1; 11:1; Luke 6:13; 9:1, &c. d, the followers of Christ generally, John 6:60, 61, 66; Acts 1:15, &c. The title belonged in an emphatic way to those who were real followers of the Lord Jesus, John 15:8.
Dispensation
οἰκονμία, ' administration of affairs:' what God dispenses to an individual or to a people. It was a dispensation of law until John: grace and truth came by Jesus Christ, and a dispensation of the gospel of the glory and of grace was committed to Paul: 1 Cor. 9:17; Eph. 3:2; Col. 1:25. The dispensation of the fullness of times is future, when God will gather together all things in Christ, Eph. 1:10.
Divination
Acts 16:16.-The damsel was "possessed with a spirit of Pithon " (margin). This has been described as "the famous dragon who guarded the oracle of Delphi." The woman brought gain to her masters by soothsaying, foretelling events, &c., but she was aided in this by a spirit or demon, which Paul cast out, and her powers of deception were gone. In Acts 19:19 there were those who practiced 'curious arts,' inquiring into hidden things, for which they had books, like astrologers. In Acts 8. Simon "used sorcery or magic arts;" and in Acts 13:8 Elymas is described as a ‘sorcerer,' or magician. In the O. T. such were not allowed to live, Lev. 20:27: they were the mere tools of Satan to deceive the people, as are those who now practice spiritualism.
Divorce, Bill Of' Divorcement.-
The power of a man to put away his wife for any cause, had been permitted by Moses; but the Lord declared that for adultery alone should a woman be put away, Matt. 19:3-10; Mark 10:2. A writing of divorcement had wisely been added, for the very drawing up of this and having it witnessed was a check upon the hasty passions of man.
Doctors of the Law.
See Jewish Sects, just before “The Synagogue and the Sanhedrim”.
Dogs.
These in the East are chiefly scavengers who devour the offal, and have no home, though puppies are often taken into the houses of the peasants, and fondled and fed. This will account for the Syrophenician woman saying that the dogs (the diminutive of the word being here used) under the table eat the children's crumbs. The term is applied to—a, Gentiles, Matt. 15:26, 27; Mark 7:27, 28. b, Those unfit to be inside, Rev. 22. 15; Phil. 3:2, they are the outside wicked, of whom we are to beware. c, Those who are morally impure, Matt. 7:6; 2 Peter 2:22; they are classed with the 'swine.'
Door.
The door is symbolical of the true entrance, in contrast to those who enter by climbing up some other way. The Lord entered by God's appointed door (presentation in the temple and circumcision) into the Jewish sheepfold. He Himself is the door of the sheep (John 10:1-9), by which all must enter to be saved. An open door represents the way being free for the spread of the gospel, 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3; Rev. 3:8. The door being closed is symbolical of the close of the present dispensation, Matt. 25:10. The Judge standing at the door, James 5: 9, tells us that the Lord is at hand to set things right, and to vindicate those of whom He approves. He is still in grace knocking at the hearts of those who compose the Laodicean church, Rev. 3:20.
Dove
περιστερά, pigeon or dove. Such were sold in the temple for offerings, Matt. 21:12; Mark 11:15, &c. We are exhorted to be as harmless as doves, Matt. 10:16. When the Holy Spirit descended and rested upon the Lord it was in ‘bodily shape like a dove,' Luke 3:22; John 1:32, symbol of harmlessness and peace: compare the Holy Spirit like tongues of fire, as a symbol of testimony in Acts 2:3.
Dragon
used in the N. T. as a description of Satan, the ‘great red dragon,' Rev. 12; 13:2, 4, 11; 16:3; 20:2.
Eagle
άετύς.-Emblem of devouring judgment when God's set time is come, Matt. 24:28; Luke 17:37. One of the living creatures in Rev. 4:7 was like a flying eagle, as one capable of soaring heavenward; and an eagle helps the woman (Israel) to escape from the dragon, Rev. 12:14. Cf. Deut. 28:49. In Rev. 8:13 ‘eagle’ should be read instead of 'angel.'
Earnest
2 Cor. 1:22; 5:5; Eph. 1:14.-The Holy Spirit is given to believers as a pledge or earnest of all the promises, and of the glorified body, according to the contexts.
Easter
Acts 12:4.-The word is πάσχα, and clearly refers to the Passover. At the time the Authorized Version was made the words Passover and Easter were almost interchangeable.
Elders See “Offices in the Church”
Just Before “the Books of the New Testament, Briefly Considered”.
Election.
See Predestination.
Emerald
σμάραγδος, Rev. 4:3; 21:19.-A beautiful green gem in prismatic crystals. It occurs in the LXX in Ex. 28. 9, 17; 36:13, 17 (39:6, 10); Ezek. 28:13.
Eternal.
1, άἷδιος, ‘always,' eternal, Rom. 1:20; Jude 6. 2, αίών, ' always being,' Eph. 3:11; 1 Tim. 1:17. 3. αἰώνιος, same as αἰών, without beginning or end. This word occurs very frequently and is often translated 'everlasting.' It is applied to God, Rom. 16:26; and to the Holy Spirit, Heb. 9:14. Also to life' many times, Matt. 25:46, &c.; ' redemption,' Heb. 9:12; ' salvation,' Heb. 5:9; ‘’glory,' 2 Tim. 2:10. Also to 'judgment,' Heb. 6:2; fire,' Jude 7; ‘’punishment,' Matt. 25:46; 'destruction,' 2 Thess. 1:9, There are no stronger words in the Greek language than the above to imply 'never ending, endless, eternal.'
Eternal Life
ζωή αἰώνιος. -This is the gift of God, 1 John 5:11, and of Christ, John 10:28. It is by faith in the Son, John 6:47, and for which Christ had to become a man and die, John 3:14; 6:54 it is possessed in the Son, 1 John 5:11. It is another life outside of life in Adam down here. God would have His saints know that they have eternal life now, 1 John 5.13, and enjoy it in the power of the Holy Spirit, to be enjoyed in its fullest sense only when mortality is swallowed up of life.
Eunuch
Acts 8:27-39.—Persons who often held high offices in eastern countries, as the Ethiopian eunuch: see also Matt. 19:12.
Euroclydon
Acts 27.,4.-Most Editors read Eurakulon, which implies a north easterly wind.
Evangelist.
See Preacher.
Everlasting.
See Eternal.
Eyesalve
Rev. 3:18, is what Christ exhorted the Laodiceans to apply that they might see. They were like those described by the Lord, blind, but who said they saw. They needed the anointing of the Holy Spirit to enable them to see things as God sees them.
Eyeservice
Eph. 6:6; Col. 3:22, is service done to please men, as far as seen by the eye, in contrast to being "the servant of Christ, doing the will of God from the heart."
Fables
1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14; 2 Peter 1:16.-Only used in the N. T. in a bad sense; they should be avoided, or refused, for fables are put in contrast with 'the truth.' Fables are supposed events, and though ostensibly compiled to instruct, they at best are only human wisdom, which has no place in the church of God.
Faith
πίστις, from the same root as ' to believe.' There are various characters of faith: a, The assent to what is stated, or belief of what is known to exist, called a dead faith, and such as the demons have, Matt. 8:29; 13:21; James 2:18-20. b, Saving Faith. This is confidence in God founded on the word: faith in a Person: it is the gift of God John 3:36; Rom. 4:3; 10:9, 10. There is no virtue in the faith itself, but it links the soul with the infinite God. c, Salvation is received on the principle of faith in contrast to the principle of works under the law, Rom. 1:16, 17; 3:28, &c. d,The walk of faith, 2 Cor. 5. 7; Matt. 9. 29; 21:21: the power and action of which is witnessed to in O. T. saints, Heb. 11. e The Faith is at times referred to as 'the truth '-that which has been recorded, and which we have believed, and for which we should earnestly contend, Jude 3.
Family
πατριά, from ' father. '-The word is translated 'lineage.' Luke 2. 4; ‘kindred,' Acts 3.25; ' family ' in Eph. 3.15, where it is, not ' the whole ' family, but ‘every' family in heaven and earth are named. God has different families.
Fan.
A winnowing fan, or fork, with several prongs, by which the corn and crushed straw are thrown into the air, and the wind carries away the straw and chaff, Matt. 3:12; Luke 3:17: used as a symbol of God's discriminating judgment.
Farthing
.See Money and Measures, just before “Principal Persons, Places, and Subjects”.
Fasting.
Our Lord fasted forty days, Matt. 4:2; and He declared that His disciples would fast when He, the bridegroom, had left them, Matt. 9:15. He also told His disciples that there was a power available only by prayer and fasting, Matt. 17:21. Barnabas and Paul were sent on their missionary journey with prayer and fasting, Acts 13:3; elders also were appointed with prayer and fasting, chap. 14: 23. The ' Fast' alluded to in Acts 27:9 is held to be connected with the Day of Atonement on the 10th of the 7th month (Lev. 23:27-29) which would be the time of the equinox, when sailing in the Mediterranean was dangerous.
Father
πατήρ.-I, God ‒ a, as the Father in distinction from the Son and the Holy Spirit, John 6:27. b, as the Father of our Lord Jesus Christ, John 17:1-25. c, as the Father of the saints after the resurrection, John 20:17, &c., though named before to the disciples, Matt. 5:16, 45, 48, &c. d, as the Father of all mankind, Acts 17:28, 29. 2, Man-a, as the father of children, Eph. 6: 4. b, as an early progenitor, as Abraham, Acts 7. 2, and as the patriarchs in general are repeatedly called 'the fathers,' Matt. 23: 30. c, Abraham the father of all them that believe, because of the same faith, Rom. 4:11 d, Fathers in distinction from babes and young men in the divine life, 1 John 2:13, 14. e, Father in the sense of having been the means of a person's conversion, 1 Cor. 4:15. f, Any one on earth who assumes to control with authority our faith and practice, Matt. 23. 9. 3, Satan, the father of the wicked,
because of their moral likeness to him, John 8:44.
Fathom.
See Money and Measures.
Fear
.φόβος, from 'to flee’, ‘be afraid,' as Adam was when he had sinned, Gen. 3:8, 10 but ‘fear hath torment,' and ‘perfect love casteth out fear,' 1 John 4:18: cf. Luke 1:74. There is also reverential fear, the fear of God, which the wicked know nothing of. Rom. 3:18, but which characterizes the Christian, 2 Cor. 7. 1; Eph. 5:21. εύλάβεια, piety, or godly fear, occurs in Heb. 5:7 in reference to the Lord, and is translated 'godly fear' in Heb. 12:28.
Fearful
δειλός: 'the fearful,' in Rev. 21:8, those afraid to confess Christ, are classed with gross sinners.
Feast
Besides the common application of the word, it is applied to the appointed festivals of the Jews: of these there are named in the N. T.-1, the Passover, Matt. 26:2, in commemoration of God's passing over the Israelites when He slew the Egyptians. 2, The Feast of Unleavened Bread, associated with the Passover, Luke 22:1: cf. 1 Cor. 5:8. 3, The Feast of Tabernacles, John 7:2. 4, Feast of Pentecost, Acts 2:1. 5, Feast of Dedication, John 10: 22, see “Jewish Calendar and its Antitypes” in “The Seasons and Divisions of Time”. 6, ‘Feasts of Charity,' Jude 12: social feasts held among the saints, but which were apt to lead to abuses: see I Cor. 11: 21, 22; 2 Pet, 2:13.
Fellowship
κοινωνία, having things in common. It is translated ‘communion' in 1 Cor. 10:16, communion of the body and of the blood of Christ in the Lord's supper, answering to the peace-offering, of which part was burned, part eaten by the priest, and part by the offerer, Lev. 7:11-17, 28-36. "The communion of the Holy Ghost be with you all," 2 Cor. 13:14: cf. Phil. 2:1. Our fellowship is with the Father and with His Son Jesus Christ, and with one another, 1 John 1:3,7; 1 Cor. 1:9. The objects before us are the same as before the Father and the Lord: this separates us from fellowship with darkness, and its unfruitful works, 2 Cor. 6:14; Eph. 5:11.
Figtree,
Mark 11:13, 20, 21; Luke 13:6, 7.-A tree very common in Palestine, its fruit appears before its leaves are developed. It is a type of Israel in the remnant returned from captivity, planted in God's vineyard, which for three years brought forth no fruit: it was spared another year, but without effect. The fig-tree that was cursed was also a type of Israel.
Figure
τύπος, from ' to strike,' type, figure: Acts 7.43; Rom. 5:14. 2, ἀντίτυπον, antitype, what answers to the type, figure, Heb. 9:24; 1 Pet. 3:21. 3, παραβολή, a comparison, similitude, Heb. 9: 9; 11:19. 4, μετασχηματίξω, ' to transfigure, transform,' metamorphose, 1 Cor. 4:6: translated ‘transform ' in 2 Cor. 11: 13, 14, 15.
First Begotten,
First-bornπρωτότοκος, from 'first' and 'to bring forth.' ‘First’ in respect to time, Matt. 1:25; Luke 2:7; Heb. 11:28. ' First ' in the sense of pre-eminence, the Lord is ‘the first-born,' Heb. 12:23; the " first-born among many brethren," Rom. 8:29; the " first born of every creature," and " the first-born from the dead," and "of the dead," Col. 1:15,18; Rev. 1:5.
Firstfruits,
ἀπαρχή, first of the ripe fruits.-It is applied to the first-fruit of the good olive tree that was on the earth, Rom. 11:16. The saints are as the first-fruits of God's creatures, James 1:18; and the first-fruits of the apostle Paul's labors, Rom. 16:5; 1 Cor. 16:15. The saints have the first-fruits of the Holy Spirit, Rom. 8:23. Christ risen is the first-fruits of those who sleep, 1 Cor. 15:20, 23. The 144,000 of Rev. 14. are, amid the judgments, as "the first-fruits unto God and to the Lamb," Rev. 14:4.
Flax
λίνον.-The well-known plant from which linen is made. Its fibers also supplied the wick for lamps: Matt. 12:20. Christ in grace would not quench the smoking flax until the time of judgment on Israel.
Flesh
σάρξ.-The word is used in a variety of senses: a few references only are named. a, The material of the body, differing in men, beasts, fishes, birds, 1 Cor. 15:39; Luke 24:39; Rev. 19:18, 21. b, The human body, Matt. 26:41; Eph. 5:29; Col. 2:5; and in reference to the Lord, Acts 2:31; Eph. 2:15; Heb. 10:20. c, Man, manhood, mankind, Matt. 24:22; Rom. 3:20; 1 Peter 1:24; and of the Lord, Col. 1:22-; Heb. 5:7. d, Relationship, descent, Rom. 9:3, 5, 8; 11:14; 2 Cor. 11:18; and of the Lord, Rom. 1:3. e, Fallen nature of man, with its will and appetites, John 3:6; Gal. 5:19; Eph. 2:3; 1 Peter 3:21. A kindred word to the above is σαρκικός (often changed by the editors into σάρκινος) 'after the nature of flesh,' sometimes referring to the physical flesh, and sometimes to the moral nature of the flesh. It is translated Fleshly in 2 Cor. 1:12; 1 Peter 2:11; Fleshy, in 2 Cor. 3:3; Carnal in Rom. 7:14; Cor. 3:1, 3, 4; 2 Cor. 10:4; Heb. 7:16; and ‘carnal things' in Rom. 15:27; 1 Cor. 9:11.
Fold
. See Shepherd.
Forgiveness.
I, ἄφεσις, from ‘to dismiss,' deliverance, remission, often translated Remission. There is no deliverance, remission, except through the blood of Christ, Heb. 9:22; Matt. 26:28; Eph. 1:7. Belief in the Lord Jesus is essential to forgiveness, Acts 10:43; John 8: 24. Eternal justificative forgiveness through the blood of Christ, received once for all from God, must ever be distinguished from parental forgiveness on confession to the Father, 1 John 1:9; from governmental, James 5:15; and from administrative forgiveness, John 20:23. 2, χαρίζομαι, 'to give, grant, forgive,' a, We are to forgive one another, Eph. 4. 32; Col. 3. 13. b, When an erring one is restored the church forgives him, 2 Cor. 2:7, 10: this word is not translated ' remission.'
Fox.
The well-known animal of the dog kind, remarkable for its burrowing habits: ‘the foxes have holes,' Matt. 8:20; Luke 9:5; also for its craftiness, applied to Herod Antipas in Luke 13:32, which exactly delineated his character.
Frankincense
Matt. 2:11; Rev. 18:13.It was brought from the East by the Magi who came to worship the Lord, and it was imported by the merchants to Babylon the Great. It is a sort of resin obtained from an incision in the bark of the arbor thuris: it has a rich perfume, is nearly white, glittering, brittle, and bitter to the taste.
Frog
Rev. 16:13.-The common web-footed reptile found in ponds, remarkable for its noisy croaking at night, and living in the mud, symbolical of the unclean spirits proceeding out of the mouths of the dragon, the beast, and the false prophet, described as spirits of demons, working wonders, who will gather together the kings of the world to the great final battle.
Furlong.
See Money and Measures, just before “Principal Persons, Places, and Subjects”.
Gabbatha.
See Pavement.
Gall
χολή, Matt. 27. 34.-A word used for what is extremely bitter, as gall, bile, &c. It was given by the Romans to criminals about to be crucified to stupify them, that they might suffer the less: our Lord refused it. In Mark 15:23 it is called 'myrrh,' which is also very nauseous. Peter declared Simon to be in 'the gall of bitterness,' as expressive of the extreme offensiveness of Simon's spirit to a spiritual mind, Acts 8:23.
Garments.
There are but few references in the N. T. to define articles of clothing. In Matt. 5:20, Luke 6:29, a ' coat' and ' cloak' are referred to: ἰμάτιον is the ‘cloak,' a loose outer garment, and the ‘coat ' is χιτών, a vest or tunic. The disciples were not to take two of these when they were sent out, Matt. 10:10; Mark 6:9; Luke 9:3. It was a χιτών of the Lord's that was woven from top to bottom without seam, John 19:23; and it was such that Dorcas made, Acts 9:39, as well as ' garments,ἰμάτιον. By John 19:23 it appears that besides the ' coat,' each of the four soldiers had a part of the Lord's raiment, and these are supposed to have been the turban or handkerchief worn round the head; the girdle; the sandals; and the outer cloak; these with the tunic constitute the usual dress of the people at this day.
Generation.
1, γενεά, used, a, from father to son, Matt. 1:17; b, for a race then existing, Matt. 11:16; c, for the continuance of the race of unbelieving Jews, Matt. 24:34; Mark 13:30; Luke 21:32. 2, γέννημα, ' offspring,' where there is moral likeness: as ' generation of vipers’, Matt. 3:7; 12:34; 23:33; Luke 3:7 3, γένεσις, 'birth generation, descent,' Matt. 1:1. 4, γένος, ' species, family,' &c., 1 Peter 2:9.
Gentile.
1, ἔθνος, having the meaning of 'nation, people,' any nation in contradistinction from the Jews, Matt. 10:5, 18, &c. (though the same word is used in Luke 7:5; John 11:48 for the Jewish ‘nation' as a nation, and in 1 Peter 2.9 for the people of God, holy ‘nation '). 2, "Ελλην, John 7:35; Rom. 2:9, 10; 3:9; 1 Cor. 10:32; 12:13, better translated ‘Greek ' (as it is mostly), in distinction from the Jews: not to be confounded with 'Ελληνιστής, Acts 6:1; 9:29, which refers to Hellenists, Greek-speaking Jews: in Acts 11:20 most editors read, ' Greeks.'
Ghost
πνεῦμα, spirit.-See Holy Spirit.
Glass.—
Glass was known to the ancient Egyptians and Assyrians though it was then not so clear as at present. 1 Cor. 13:12 seems to point to a semi-transparent glass, because of the word 'through'. “we see through a glass darkly”. The word here, and in James 1:23 is ἔσοπτρον and is also applied to mirrors, and this agrees with James. Mirrors were then made of polished metal. In Rev. 4:6; 15:2; 21:18, 21 another word is used (ὕαλος, ὑάλινος); and there we have 'sea of glass', ‘clear or pure glass’, transparent glass, evidently referring to a sort of crystal, more or less transparent. This signifies fixed, accomplished holiness in all its brightness.
Glory
δόξα, 'esteem, honor, excellency of mind, body,' &c.-It is applied to natural things, as the glory of the sun, moon, and stars, 1 Cor. 15:41; Psa. 19:1: to man as 'the image and glory of God,' 1 Cor. 11:7; and through grace, believers are received to the glory of God, Rom. 15:7; 2 Cor. 4:15. The Lord Jesus fully manifested the glory of God, John 1:14; 2:11. He speaks of the glory He had from eternity with the Father, and of His acquired glory which He will graciously share with His joint heirs, John 17:5, 22, 24. The Lord Jesus will be hailed as King of kings and Lord of lords, Pet. 4:3; Rev. 17:14; 19:16. He is the Lord of glory, James 2:1. Glory really belongs to God, He is the God of glory, Acts 7:2; 2 Cor. 4:6, 15. In Him shine, in infinite perfection, the divine attributes: it is in the acknowledgment of this, and that from Him come all their blessings, that Christians joyfully ascribe to Him Praise and Honor, Glory and Power forever and ever, Rom. 11:36; 16:27; Gal. 1:5; 1 Tim. 1:17; &c. The same is ascribed to the Lord Jesus by every creature, Rev. 5; Phil. 2:10, 11. The visible manifestation of glory seems connected with light. God dwells "in light, which no man can approach unto," 1 Tim. 6:16: cf. Matt. 17:2. In the vision of the new Jerusalem the "glory of God did lighten it, and the Lamb is the light thereof," Rev. 21: 23.
God
θεός.-The great self-existent Being, known by His works, even His eternal power and divinity (θειότης), Rom. 1:20; Psa. 19:1. He is the Lord God Almighty, Rev. 4:8, &c., and the Lord of Sabaoth, Rom. 9:29; James 5:4. He was revealed in the Person of the Lord Jesus Christ, who was ‘God manifest in the flesh,' 1 Tim. 3:16; and in the communications He has been pleased to make in His word of Himself as Father, Son, and Holy Spirit, three Persons but one God. 'God is love,' 1 John 4:8; cf. John 3:16. ‘God is light’, 1 John 1:5; and the gracious name by which He is specially revealed to His saints in the N.T. is that of Father, John 20:17. The principal of God's attributes and characteristics named in scripture are 1, His eternity, Isa. 57:15; 1 Tim. 1:17. 2, Immortality, 1 Tim. 6:16; Ps. 90:2. 3, Omnipotence, Job 11:7; Rom. 1:20; cf. 1 Tim. 6:15, only Potentate. 4, Invisibility, 1 Tim. 1:17; 6:16. 5, Omnipresence, Psa. 139:7-10; Jer. 23:23, 24. 6, Omniscience, 1 Chron. 28:9; Jer. 1:5; Rom. 8:29, 30; Heb. 4:13. 7, Incorruptibility, Rom. 1:23; Jas. 1:13. 8, Immutability, Mal. 3:6, James 1:17. 9, Wisdom, Psa. 104:24; Rom. 11: 33-36. 10, Holiness, Amos 4:2; Luke 1: 49. 11, Justice, Rom. 2:6, 7; 2 Tim. 4:8. 12, Grace and Mercy, Luke 1:50; Rom. 3:24; Eph. 2:4. 13, Long-suffering, Num. 14:18; Rom. 2: 4. 14, Faithfulness, Psa. 92: 2; 1 Cor. 1:9. How blessed to be able to say, with the Psalmist, 'This God is our God forever and ever,' Psa. 48:14.
Godhead
θεότης.-Not simply divine in character, but the Godhead in an absolute sense, Col. 2. 9: here only. In Rom. 1:20 it is θεότης, divinity.
Godliness
.See Piety.
Gospel
εύαγγέλιον, ‘a good message, or good news’.—The term is applied to the good news God sent His people in the Old Testament, Heb. 4: 2. In the N. T. it more especially refers to the good news in connection with the Lord Jesus. At first this took the form of the ‘gospel of the kingdom’, Matt. 4:23; 9:35, &c. Then ‘the gospel of the grace of God’, Acts 20:24, and by Paul especially 'the gospel of the glory,' (Christ being in the glory who put away our sins), 2 Cor. 4:4, which Paul calls 'my gospel,' 2 Tim. 2:8. It not only speaks of salvation, great as that is, but it separates the believer from earth and associates him with Christ in the glory. In a future day 'the everlasting gospel' will be proclaimed which has always been the same: Fear God, give glory to Him, and worship Him as Creator: Rev. 14:6.
Grave.
See Sepulchers, in article on “Sepulchers, Tombs and Burials” just before “Money and Measures”.
Greek Language
Luke 23:38; John 19:20; Acts 21:37; Rev. 9:11.-This was the language most commonly spoken at the time of the Lord on earth, through the flourishing of the Greek empire, prior to the Roman, and which made it the most suitable language in which the New Testament should be written.
Harvest.
Used symbolically of gathering in souls by the preaching of the gospel, Matt. 9:37, 38; Luke 10:2; John 4:35. Also of the separating the tares from the wheat at the end of the age, Matt. 13: 30, 39. Also of the earth when ripe for judgment, Rev. 14:15.
Head.
Used symbolically of the relationship of man in nature, and of Christ and God, 1 Cor. 2:3. Christ is also Head of the church, Eph. 5:23; Col. 1:18; and He is Head over all things to the church, Eph. 1:22; Col. 2:10. In Rev. 12:3, &c., the 'head' symbolizes a power or kingdom.
Heathen
Matt. 6:7; Acts 4:25, &c. It is the same word that is translated 'nations' or 'Gentiles,' irrespective of their being civilized or not. One that is dealt with in discipline, in Matt. 18:17, is to be as one of the heathen—one outside the assembly.
Heaven.
Spoken ofa, The abode of God, Matt. 5:34; 6:9; Acts 7:49. b, The abode of the angels, Matt. 22. 30; Gal. 1:8. c, The city of which the saints are now citizens, Phil. 3:20. d, Paul was caught up into the 'third heavens,' 2 Cor. 12: 2. e, The wide universe of space, Acts 7: 42. f, The atmosphere, Matt. 8.20; Mark 4:4, 32. g, A part to which Satan has access. Rev. 12: 7-9. We look for new heavens and a new earth, in which will dwell righteousness, 2 Pet. 3, 10-13; Rev. 21:1.
Hebrew Language
Luke 23:38; John 5:2; 19: 13, 17, 20; Acts 21:40; 22:2; 26:14: Rev. 9:11; 16:16.-The learned seem agreed that the Hebrew language had undergone a change during and after the captivity, and that a corrupt Aramaic dialect had taken its place. This was the language of the Jews in Palestine in the time of the Lord, though it is called Hebrew.
Hell.
1, γέεννα, Gehenna, a corruption of two Hebrew words, signifying 'valley of Hinnom,' also called Tophet, the place near Jerusalem where the Jews sacrificed their children by fire to heathen gods, and which was afterward defiled, 2 Kings 23:10. A continual fire, Isa. 30:33, made it a fit type of the place of eternal torment, Matt. 5: 22, 29, 30; 10: 28;. 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3: 6. 2, ᾃδης, Hades, the place of departed spirits, Matt. 2:23; 16:18; Luke 16:23, Acts 2:27, 31; Rev. 1:18; 6:8; 20:13, 14. 3, ταρταρόω, to cast into Tarturus—a term used by the heathen writers for the 'deepest abyss of the infernal regions,' a place of the densest darkness, 2 Peter 2:4: cf. also 2 Peter 2:17 and Jude 13.
Helmet.
See Armor.
Heresy, Heretic.-
The word αιρεσις is translated 'heresy' in Acts 24:54; 1 Cor. 11:19; Gal. 5:20; 2 Peter 2. I; and 'sect' in Acts 5:17; 15:5; 24:5; 26:5; 28:22. The word signifies 'a choice,' making a choice different from others, leading to separation, as the 'sect of the Sadducees,' Pharisees, &c., and applied to Christians as 'the sect of the Nazarenes.' But the ‘choice' is generally associated with some doctrine or practice different from what prevails; thus the way Paul worshipped God was called ‘heresy' by the Jews, Acts 24:54; and now those who depart from the true faith with peculiar doctrines of their own are ‘heretics,' Titus 3:10; and what they hold is 'heresy,' and they become 'a sect.'
Hireling.
See Servant.
Holiness
See Sanctification.
Holy Spirit, Holy Ghost.-
Commonly spoken of as the third Person of the Trinity, perhaps because He is named last of the three in Matt. 28:19, and because He is represented as being ‘sent' by God the Father, and by the Lord Jesus, John 14:26; 15:26. His personality and divine authority are proved by many passages. Ananias lied to the Holy Ghost, Acts 5:3; Paul and Timothy were forbidden by the Holy Spirit to preach in Asia, and He suffered them not to go into Bithynia, Acts 16:6, 7. The saints are builded together for a habitation of God through the Spirit, Eph. 2:22; 1 Cor. 3:16. It is the Holy Spirit that quickens those that are saved, John 6:63; seals them; Eph. 1:13; indwells them, and thus unites them into the one body of Christ, 1 Cor. 12:13. He is their Comforter or Advocate on earth (as Christ is in heaven), John 14:16, 26. Though the Holy Spirit had influenced God's people of old, He could not come as a Person until Christ had ascended, John 16:7. Besides His work in and with the saints, His presence on earth is a demonstration to the world of sin, of righteousness, and of judgment, John 16:8-11.
Holyday
Col, 2:16.-Any day kept as a feast by the Jews. The same word is often translated ‘feast,' as in Matt. 27:15; Mark 15:6, &c,
Honest.-
I, καλὀς, Luke 8:15; Rom. 12:17; 2 Cor. 8:21; 13: 7; Pet. 2:12.-This word is in no wise restricted to what is now ordinarily understood by being honest; it is translated more than fifty times 'good.' 2, σεμνός, Phil. 4:8, meaning 'venerable.'
Hope.
The desire and expectation of what we do not yet fully possess; it is begotten by God in the power of the Holy Spirit, Rom. 15:13 1 Pet. 1:21. It is sure and steadfast, and gives full assurance, Heb. 6:11, 18, 19. It embraces the coming of the Lord, salvation, eternal life, and glory, Rom, 5:2; Col. 1:27; Titus 1:2; 2:13; 3:7. Jesus Christ Himself is our hope, 1 Tim. 1:1.
Horn.
n the Revelation only, except Luke 1:69 It is symbolical of ‘power,' and often 'kingly power.' The Lamb had seven horns, perfect power, Rev. 5: 6. Satan and the Roman beast have ten horns, which 'are ten kings,' Rev. 12:3; 13:1; 17:3, 7, 12, 16.
Hosanna
Matt. 21:9, 15; Mark 141:9,10; John 12:13.—The word is the same in the Greek, and is a compound of two Hebrew words which occur in Psa. 118:25, and are there translated 'save now.' The sense is 'Bestow blessing on the Son of David: bestow blessing in the highest.'
House.
Very little is known of the form of houses in the time of the Lord. It is supposed that then, as now, the rule was to have a court in the center with a fountain, trees, &c. A verandah ran round this, where at all times shade could be enjoyed. Under the verandah was a raised part, on which to sit. In this court visitors were received. Around the court were doors to all the other apartments, and to rooms above. The rooms had windows with lattice work to admit the air without the inmates being seen. The front wall of the house was a blank, except the door, and windows high up. It was from such a window Eutychus fell, Acts 20:9. For 'house of God,' see Church in, “The Kingdom of Heaven, the Kingdom of God, and the Church”.
Household.
Besides the ordinary signification of this word it is applied to the 'household of faith,' and the ‘household of God,' Gal. 6:10; Eph. 2:19.
Husks
Luke 15:16.-Supposed to be the fruit of the locust tree (cevatonia siliqua), used for the food of pigs, and eaten in times of scarcity by the poorest of the people. It is called St. John's Bread, from the tradition that John the Baptist ate it.
Hymns
Eph. 5:19.; Col. 3:16.—Songs of praise. The same word is used in the LXX in Neh. 12:46; Ps. 40 (39). 3, and in some of the titles of the Psalms. 'Hymns' may be more immediately 'songs of praise' as distinguished from 'spiritual songs.'
Hyssop.
Described as a fragrant shrub, sometimes growing out of a wall, 1 Kings 4:33. It bears white or blue flowers It was used in the sacrifices to sprinkle the blood with, Heb. 9:19, Hyssop occurs in John 19:29 instead of the `reed' in Matt. 27:48 and Mark 15:36, on which the sponge was placed to give our Lord the vinegar; so that some of the shrubs must have had long stems.
Idolater, Idolatry
Chiefly referred to the worship of idols; but a covetous man is also an idolater: he makes a god of his possessions, Eph. 5:5; Col. 3:5; and there is a general exhortation to avoid idolatry and idols, 1 Cor. 10:14; 1 John 5:21. Anything that would be an unworthy object before the soul, extending to pictures and images in places of worship.
Immortality.
1 ἀθανασία, 1 Cor. 15:53, 54; 1 Tim. 6:16, 'not capable of dying’, ‘not subject to death.' 2, ἀφθαρσία, Rom. 2:7; 2 Tim. 1:10, the meaning is ‘incorruptibility'; and ‘incorruptible' in 1 Tim. 1:17.
Immutability.
See God.
Impute.
i, λογίζομαι, 'to add up, reckon,' Rom. 4:6, 8, 11, 22, 23, 24; 2 Cor. 5:19; Gal. 3:6; James 2:23. Blessed is the man to whom God will not reckon sin; but to whom He will reckon righteousness without works: the man is judicially esteemed as righteous. 2, έλλογέω, ' to bring into account,' Rom. 5:13, sin is not put to account where there is no law.
Incorruptible, Incorruption.
What is incapable of corruption. Applied to the Christian's crown, 1 Cor. 9: 25; to his inheritance, 1 Pet. 1:4; to the seed of which he is born, 1 Pet. 1:23; to the condition of the raised saints, 1 Cor. 15:42-54; to God Himself, Rom. 1:23. Incorrectly translated ‘immortal’, ‘immortality’, in Rom. 2:7; 1 Tim. 1:17; 2 Tim. 1:10; and 'sincerity' in Eph. 6:24; Titus 2:7.
Infidel
2 Cor. 6:15; 1 Tim. 5:8.—The simple meaning is 'without faith,' an ' unbeliever,' as the same word is translated in 1 Cor. 6:6; 14:23, &c.
Iniquity.
See Sin.
Inn.
1, κατάλυμα, from ‘to unloose,' Luke 2:7, a place where girdles, sandals, &c. were unloosed, while rest was obtained. It is scarcely feasible to confine this to the 'caravansari ' of the East, where men and animals all rest in a bare enclosure, with open shelters round the walls. The same Greek word is translated ‘guest chamber' in Mark 14:14; Luke 22:11. 2, πανδοχεῖον, Luke 10: 34, a place where 'all are received.' This has been thought to refer to a 'caravansari;' the Vulgate calls it 'stabulum.' The' host' may have been one who took charge of the place, and sold such things as were necessary to travelers.
Inspiration.
See “A Few Notes on Inspiration” just after “Coincidences Recorded in the Gospel”
Intercession
έντυχάνω, ‘to get access to any one.'—Especially referred to the Lord making intercession for the saints to preserve communion, Rom. 8:27, 34; Heb. 7:25; also to the Holy Spirit, Rom. 8:26. The saints are directed to make intercession for all men, 1 Tim. 2:1; and it is remarkable that the same word (ἔντεξις) is used in 1 Tim. 4:5, where food is sanctified by the word of God and 'intercourse' (with Him).
Jacinth
ὑάκινθος, Rev. 9:17; 21:20.-It is associated in Rev. 9:17 with fire and brimstone, perhaps because of its reflecting the flashes. The Greek word signifies the flower hyacinth, as well as a gem. It occurs in the LXX in Ex. 25:4; 26:1, &c., but is translated blue.
Jasper
ἴασπις, Rev. 4:3; 21:11, 18, 19.-A variety of quartz, non-transparent, of various colors. It occurs in the LXX in Ex. 28:18; 36:18 (39:11); Isa. 54:12; Ezek. 28:13.
Judgment
κρίσις, κρίμα.—'Judgment' is used in the N. T. in two senses—a, as a sessional judgment, when men will be arraigned before the Judge. It is appointed that after death shall be judgment, Heb. 9:27. Scripture does not speak of a general judgment when all mankind will be judged. It describes two sessional judgments, Matt. 25: 31-46 and Rev. 20:11-15, which will be found to differ materially The Christian of the present dispensation does not appear at either of the above, Scripture declares that he shall not come into judgment (χρίσις), but is already passed from death unto life, John 5:74. He will have to stand before the judgment seat of Christ, Rom. 14:10; 2 Cor. 5:10:, not to be judged for his sins, for Christ was judged for them, but each must give account of himself, and be manifested before Christ. b, The other form of judgment is the executing of judgments, which may be of a temporary character, as in the Revelation; or the final doom of Satan and the wicked, which is eternal, Heb. 6:2; Rev. 20:10, 15. The same Greek words are sometimes translated in the A. V. ‘condemnation,' and often 'damnation.'
Justification
δικαίωσις,-ωμα.-The believer is justified, declared to be without a fault; so that justification is ‘the state of accomplished subsisting righteousness,' Rom. 5:16, 18. God is the justifier, Rom. 8:33. The believer is justified before God (causatively) by grace, Rom. 3:24; (meritoriously) by blood, Rom. 5:9; (declaratively) by Christ's resurrection, Rom. 4:25; (instrumentally) by faith, Rom. 5:1. He is justified before men (evidentially) by
works, James 2:20-26.
Lama, Lamma,
Matt. 27:46; Mark 15:34.-An Aramaic word signifying 'why.'
Lamp
λαμπάς, Matt. 25:1-8; Rev. 4:5; 8:10.- Matt. 25. shows that this is the common lamp in which oil was used. It is translated 'torch' in John 18:3, and ‘light' in Acts 20:8.
Lantern.
See Candle.
Latin
Luke 23:38; John 19:20.-The language spoken by the Romans, and in which some of the classics were written: the language in which papal Rome conducts its services.
Law.
Often used in the N. T. as the principle of works in contrast to that of grace, with or without immediate allusion to the Mosaic law, Rom. 2:12-27; 3:19-31. It is also used as the principle on which things act: as 'the law of faith,' Rom. 3:27 the ‘law of righteousness,' Rom. 9:31; ‘the law of the spirit of life,' and the ‘law of sin and death,' Rom. 8:2, &c.
Lawyer.
See Jewish Sects, just before “The Synagogue and the Sanhedrim”.
Leaven.
Used for fermenting bread, but if left too long it turns to corruption. It is always used in scripture as a type of evil. Matt. 13:33; Luke 13:21 has often been thought to be an exception, but it is not so. (See Parables, just after the article on “Miracles”.) It is applied to the evils of the Sadducees and Pharisees, &c., Matt. 16:6, 11; Mark 8:15; Luke 12:1. 'The old leaven' of the flesh and its corruptions, and ‘of malice' is contrasted with 'unleavened bread of sincerity and truth,' 1 Cor. 5:7, 8. Its spreading and insinuating character is shown in 1 Cor. 5:6; Gal. 5:9.
Leopard
πάρδαλις, Rev. 13:2.-The well-known spotted animal The same word is used in the LXX in Jer. 13:23, where the 'spots' are named. In other O. T. passages the leopard is characterized by swiftness, lying in wait, and tearing its prey even when it does not need to feed on it, Jer. 5:6; Hos. 13:7; Hab. 1:8: which things will characterize the Roman empire as a beast in a future day.
Leprosy
Matt. 83; Mark 1:42; Luke 5:12, 13.-A dreadful and incurable disease, apt type of the loathsomeness of sin. It was cured by our Lord when on earth. There are lepers still near Jerusalem.
Light.-
the Nature of God: God Is Light, 1 John 1:5. He Dwells in Unapproachable Light, 1 Tim. 6:16. the Lord Jesus Was the True Light That Came Into the World, John 1:4-9. the Saints Are the Light of the World, Matt. 5:14; 1 Thess. 5:5. We Are to Let Our Light so Shine That God May Be Glorified. Matt. 5:16: Cf. Eph. 5:13.
Lily
Matt. 6:28; Luke 12:27.-The lilium both colored and white. Travelers relate that a large lily of great beauty and of splendid color grows near Lake Merom, and is known as the Huleh Lily.
Linen.
Βύσσινοςβύσσος, Luke 16:19; Rev. 18:12, 16; 19:8, 14: Translated 'Fine Linen,' but Is Supposed to Refer Rather to Byss, ‘Cotton.' 2, Σινδών, Mark 15:46 Luke 23:53; and 'Linen Cloth' in Matt. 27:59; Mark 14:51, 52, a Kind of 'Linen' in Which the Dead Were Wrapped. 3. Λίνον, Made of Flax, Rev. 15:6. It Is Translated `Flax' in Matt. 12:20.
Lion.
The well-known wild animal of Asia and Africa. It seems to be symbolical of strength. The first living creature of Rev. 4:7, representing one of the attributes of God the Almighty, was ‘like a lion.' The tribe of Judah was like a lion, Rev. 5:5: ‘who shall rouse him up?' Gen. 49:9. Paul was delivered out of the mouth of the lion, 2 Tim. 4:17, the Roman emperor: cf. Rev. 13:2. Satan is compared to a roaring lion, 1 Peter 5:8, showing that he thinks to terrify and make sure of his prey: cf. Amos 3:4, 8; Rev. 10: 3.
Locust.
The locust was the food of John the Baptist, Matt. 3:4; Mark 1:6. Locusts are also a symbol of a host sent in judgment, and are remarkable for their devastations. Rev. 9:3, 7. The angel of the bottomless pit is their king, ver. 11. See Husks.
Lord.
1, κύριος is the word most commonly employed, sometimes simply as a term of respect as between a servant and his master, and is translated 'sir,' Matt. 13:27; but it also occurs in the highest sense (mostly without the article) referring to Jehovah, Matt. 1:20,22,24, &c. It is also constantly used, with the article, as a title of Christ, the Lord, Acts 21:14; 1 Cor. 4:19. The word is also translated ‘master,' as in Matt. 6:24; 15:27. 2, δεσπόης, 'sovereign lord', ‘master’, as of a slave, Luke 2:29; Acts 4:24; Jude 4; Rev. 6:10. Translated 'master,' 1 Tim. 6:1, 2; 2 Tim. 2:21; Titus 2:9; 1 Pet. 2. 18. Especially applicable to Christ, even in respect of the wicked, 2 Pet. 2:1.
Lot
.The lot was used for disposing of the Lord's garments, Matt. 27:35; Mark 15:24 &c. It was employed also in the choice of an apostle to fill the place of Judas, Acts 1:26, but we do not read of the lot being resorted to after the gift of the Holy Spirit.
Love
1, ἀγαπάω, ἀγάπη.—The nature of God: ‘God is love,' 1 John 4:8, 16. It is characteristic of the Christian: " Every one that loveth is born of God and knoweth God," 1 John 4:7. It is manifested in his loving God and all Christians, 1 John 5:1, 2. 2, φιλέω represents a different phase of love: it is employed for the Father's love to Christ, John 5:20; and for Christ's love to His saints, Rev. 3:19. It is the word Peter uses when the Lord is testing him in John 21:15-17. The Lord used the same word the third time that He said, ‘Lovest thou me?' It occurs in 1 Cor. 16:22: "If any man love not the Lord Jesus Christ let him be Anathema Maran-atha."
Lunatics.
Literally 'those affected by, or at, the changes of the moon.' It may refer to those of unsound mind, or to persons afflicted with epilepsy, which sometimes recurs at the changes of the moon: Matt. 4:24; 17:15.
Magistrates.
See Roman Governors, after “Money and Measures”.
Mammon
Matt. 6:24; Luke 16:9, 11, 13.—Riches are personified as a master: " Ye cannot serve God and mammon."
Maranatha.-
See Anathema.
Marriage.
The institution of God at the creation for the union of man an woman, Gen. 2:24. "Marriage is honorable in all," Heb. 13:4; and it is taken as a symbol of the union between Christ and the church, Eph. 5:32; and of the marriage of the Lamb still to come, Rev. 19:7. In the resurrection of the saints, there is no marriage; in this respect they will be like the angels, Matt. 22:30. In times of distress it may be better to abstain from marriage if any have the power, 1 Cor. 7:8, 9. Forbidding to marry is one of the doctrines of demons, 1 Tim. 4:1-3. It sets aside God's ordinance, and has led to much crime. The Lord's first miracle was to turn water into wine at a MARRIAGE FEAST, John 2:1,2. Also used as a symbol of the Gospel feast, provided first for Israel, and then going out to all, Matt. 22:1-10. The marriage supper of the Lamb is also named, Rev. 19:9. Of the ceremonies attending a marriage
we really know very little. The bride of the Lamb will be arrayed in fine linen, clean and white, which is the righteousnesses of the saints. Rev. 19:8. By Matt. 22. it appears that a garment was provided for each of the guests, which doubtless represents Christ Himself. Matt. 25. shows that the virgins went forth with their lamps to meet the bridegroom, as has been seen in modern times in the East; and the same cry has been heard at midnight, " Behold the bridegroom." It is typical of the saints going forth in spirit to meet the Savior.
Martyr.
The word signifies ‘witness’, as it is very often translated in the N. T., and is applied to Christ as "the faithful and true witness," Rev. 1:5;3. 14. If a witness was put to death for Christ's sake he became a martyr. Many of "the cloud of witnesses," Heb. 12:1 had been martyrs. Two only are so-called in the N. T.: Stephen, Acts 7:54-60; 22:20; Antipas, Rev. 2:13. ‘Martyrs of Jesus’ are mentioned also in the charge against Papal Rome, Rev. 17: 6.
Master.
' διδάσκαλος, 'teacher, instructor,' Matt. 8:19; Mark 4:38; Luke 3:12; John 1:38; James 3:1, &c., a term often applied to the Lord by the Jews. 2, κύριος ' lord, master,' Matt. 6:24; 15:27; Mark 13:35; Acts 16:16, 19; Rom. 14:4; Eph. 6:5, 9; Col. 3:22; 4:1 a word implying authority. 3. ῥαββί, 'rabbi, chief, master,' Matt. 26:25,49; Mark 9:5; 11:21; 14:45; John 4:31; 9:2; 11:8: a title given to the Jewish doctors. The disciples often addressed the Lord thus, and it was employed by Judas when he betrayed Him with a kiss. The Lord told the apostles not to be called Rabbi, Matt. 23:7, 8. 4, ἐπιοτάτης, ' one set over,' as a magistrate. It is used by the apostles and by the ten lepers in addressing the Lord: Luke 5:5; 8:24, 45; 9:33, 49; 17:13. 5, δεσπότης, 'sovereign, lord,' ‘the owner' of slaves, 1 Tim. 6:1, 2; 2 Tim. 2:21; Titus 2:9; 1 Peter 2:18. 6, καθηγτής 'guide, teacher,' Matt. 23:8, 10: a title not to be accepted by the disciples. 7, κυβερνήτης, 'pilot or master of a ship,' Acts 27:11; translated ‘shipmaster' in Rev. 18:17.
Mediator
‘one who mediates between two’. The law was given by a mediator (Moses); but "a mediator is not of one, but God is one," and God Himself gave to Abraham by promise, Gal. 3:18-20. Christ Jesus is the one Mediator between the Savior God and men, 1 Tim. 2:5; He is also Mediator of the new covenant, Heb. 8:6; 9:15; 12:24. All blessings from God come to us mediatorily in Christ.
Mercy.
Referred to God's saving grace: all mankind was concluded to be guilty by God that He might have mercy upon all, Rom. 11:32. The saved are ‘vessels of mercy’, Rom. 9:23. We need mercy to the end; 'grace' collectively, and 'mercy' individually, 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; &c.
Mercyseat:
See Propitiation.
Mile.
See “Money and Measures”, just before “Principal Persons, Places, and Subjects”.
Milk.
Except in 1 Cor. 9:7 milk is always in the N. T. used figuratively for the simple truths of the word suitable for new-born babes, 1 Peter 2:2. The Corinthian saints had been fed with milk, and not with meat, for they were not able to bear it: why is stated in the context, 1 Cor. 3:2. The Hebrews also could not be fed with solid food: they needed to be taught again the A, B, C of Christianity, Heb. 5:12, 13.
Miracle.
See article on “Miracles” just before the article on “The Parables”.
Mite.
See Money and Measures, just before “Principal Persons, Places, and Subjects”.
Moneychangers.-
These sat in the temple to exchange Roman or foreign coins for the Jewish half-shekel, called 'tribute' in Matt. 17:24. The Lord called them 'thieves,' Matt. 21:12; Mark 11:15; John 2:14, 15.
Moon.
Various signs are foretold as affecting the moon in a future day, Matt. 24:29; Mark 13:24; Luke 21:25; Acts 2:20; Rev. 6:12. The moon is used symbolically of some great but derivative power, less than the sun, and greater than the stars, Rev. 8:12; 12:1: cf. 1 Cor. 15:41.
Mustardseed,Σίναπι.-
What plant is referred to is not definitely known. The Sinapis Nigra has a very small seed, and grows to ten feet high: Matt. 13:31; 17:20.
Myrrh
σμύρνα, Matt. 2:11; John 19:39.-A kind of gum obtained from trees growing in the East, very bitter, but of a peculiar pungent fragrance. It was one of the presents brought by the Magi at the birth of Christ, and was also used at His burial. Wine 'mingled with myrrh' was offered to the Lord at His crucifixion, Mark 15:23: given, it is said, to lessen the consciousness of pain. The Lord refused to drink it: He would not accept mitigation from man.
Mystery
'a hidden secret.'-There are several named in the N. T. but they are now revealed to the saints. 1, The Lord explained to His disciples the mysteries of the kingdom, Matt. 13:11; Mark 4:11; Luke 8:10. 2, The mystery of blindness happening to Israel for the blessing of the Gentiles, Rom. 2:25. 3, The mystery of the church, Rom. 16:25; Eph. 3:3, 4, 9; Col. 1:26, 27. 4, The mystery of the unity of Christ and the church, Eph. 5:32. 5, The mystery of iniquity at present at work, 2 Thess. 2:7. 6, The mystery of godliness or piety, 1 Tim. 3:16. 7, The mystery of papal Rome, Rev. 17:5, 7. We also read of the mystery of the gospel, Eph. 6:19; of God's will, Eph. 1:9; of Christ, and of God, Col. 2:2; 4:3; of the faith, 1 Tim. 3:9; of the seven stars, Rev. 1:20. The mystery of God shall be finished, Rev. 10: 7.
Natural
.1, φυσικός, from φύσις, 'nature,' Rom. 1.26, 27; 2 Peter 2. 12: that which is according to nature in mankind or the animal world. 2, κατά φύσιν, ' according to nature,' Rom. 11:21,24, here applied to the vegetable kingdom: it was contrary to nature to graft wild branches into a good tree. 3, ψυχικός„ from ψυχή, 'life, soul, breath,' &c. 1 Cor. 2:14; 15:44, 46: the same word is translated ‘sensual’ in James 3:15; Jude 19; one governed by his natural mind and appetites: a natural man, ‘not having the Spirit’ 4, γένεσις, from 'to be born,' James 1:23: translated 'nature' in chap. 3:6.
Nephew
ἔκγονα, ‘descendants’ generally; not only nephews, 1 Tim. 5:4.
Net.
1, δίκτυον, an ordinary trawl, Matt. 4:20, 21; Luke 5:2-6; John 21: 6, 8, 11. 2, ἀμφίβληστρον, a net that encloses a large space, Matt. 4:18. 3, σαγήνη, a drag-net, a seyne, Matt. 13:47.
New.
1, καινός, 'new,' in contrast with something 'before,' Matt. 9:17; Mark 2:22; Luke 5:38, applied to ‘bottles’; Mark 1:27; Acts 17:19, new 'doctrine;' Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11: 25; 2 Cor. 3:6; Heb. 8:8, 13; 9:15, new ‘covenant’ or 'testament;' Eph. 2:15; 4:24, new 'man;' 2 Cor. 5:17; Gal. 6:15, new 'creature.' Also used in Matt. 26:29; 27:60; Mark 14:25; 16:17; Luke 5:36; John 13:34; 19:41; 2 Peter 3:13; 1 John 2:7, 8; 2 John 5; Rev. 2:17; 3:12, 12: 5:9; 14:3; 21:1, 2, 5. 2, νέσς, ‘new’ in the sense of ‘fresh’, not grown old, Matt. 9:17; Mark 2:22; Luke 5:37, 39, new ' wine;' 1 Cor. 5:7, new ' lump; Col. 3:10, new [man]; Heb. 12:24, new 'covenant.' The word is also translated 'young' in Titus 2:4. 3, ἄγναφος, unfulled ' cloth, Matt. 9:16; Mark 2:21. 4, πρόσφατος, 'recent, modern,' Heb. 10:20.
Noble, Nobleman.-
1,(ἅνθρωπος)εὐγενής, `of good family, noble birth,' Luke 19:12; Acts 17:11; 1 Cor. 1:26. 2, βασιλικός, ‘royal, kingly’, John 4:46, 49: translated 'royal,' Acts 12:21; Jas. 2: 8. 3, κράτιστος (superlative of κρατύς, strong), 'mighty,' Acts 24:3; 26:25.
Offense(Stumbling):
see Stumblingblock.
Offense(Doing Wrong):
see Sin.
Offer, to.-
1, ἀυαφέρω, 'to bear up,' 'offer up,' Heb. 7:27; 13:15; James 2:21; 1 Peter 2:5 'to offer up’ as a sacrifice: translated ‘bear' (sins) in Heb. 9:28; 1 Peter 2:24. 2, προσφέρν,'to bring to, offer, present,' Matt. 5: 24; 8:4; Mark 1:44; Luke 5:14; 23: 36; Acts 7:42; 8:18; 21:26; Heb. 5:1, 3, 7; 8:3, 4; 9:7, 9, 14, 25, 28; 10:1, 2, 8, 11, 12; 11:4, 17: to offer gifts and sacrifices. 3, δίδωμι. 'to give, present,' Luke 2:24; Rev. 8:3. 4, σπἐυδω, 'to pour out' as a libation, Phil. 2:17; 2 Tim. 4:6. 5, ἀνάγω, 'to bring up’, 'offer up,' Acts 7.41.
Officers.
See article on Roman Governors and Officers, just before article on “Principal Persons, Places, and Subjects”.
Olive Tree
ἐλαία, Rom. 11:17,24. Rev. 11.4, speaking of two witnesses, says "These are the two olive trees and the two candlesticks standing before the God of the earth;" and in Jer. 11:16, Israel and Judah were God's 'green olive tree.' Thus Israel was the 'good olive tree,' as a witness for God on the earth, and the Gentiles the 'wild olive tree' which was grafted in, contrary to nature.
Omega.
See Alpha.
Oracle
a word or message from God.-Acts 7:38, 'living oracles' applied to the law; Rom. 3:2, ‘oracles of God,' referring to the O. T. scriptures; Heb. 5:12, to God's revealed will; 1 Peter 4:11, as a message from God. In the LXX the same word is used for the breastplate, 'the oracle of judgment,' in connection with which answers were obtained directly from God. Satan imitated this in the heathen world, where oracles were connected with their idol temples, from which answers were received professedly from their gods.
Ordain
.1, ποιέω, 'to make, do,' Mark 3:14, Christ 'appointed' twelve. 2, γίνοαι. 'to be made,' Acts 1:22, one 'should be' a witness. 3, διατἄσσω, τάσσω, ' to appoint,' Acts 13:48; Rom. 13:1; 1 Cor. 7:17; 9:14; Gal. 3:19. 4, προορίζω,όρίζω, ‘to determine, place,' Acts 10:42; 17:31; 1 Cor. 2:7. 5, καθίστημι, 'to set, place,' Titus 1:5; Heb. 5:1; 8:3. 6, κατασκευάζω. ' to prepare, make ready,' Heb. 9:6. 7, πρoγρύφω, 'to write before’, 'marked out before', Jude 4. 8, προετομιάζω, 'to prepare before,' Eph. 2:10. 9, τίθημι, ‘to place, put,' 'appoint,' John 15:16; 1 Tim. 2:7. 10, κρίνω ‘to separate, judge,' ‘decide,' Acts 16:4. It will be seen that none of the words used imply spiritual power and authority imparted to one person by another, as is often suggested by the word ‘ordain.'
Ordinance.
1διαταγή from 'to appoint, order,' Rom. 13:2, what God has appointed. 2, δικαίωμα, 'to justify,' and hence what is ordained on authority, Luke 1:6; Heb. 9:1,10. 3, δόγμα, ‘decree, law,' Eph. 2:15; Col. 2: 14. 4, δογματίζω, 'to impose a decree,' Col. 2:20. 5, παράδοσις, ‘something taught', ‘a teaching,' Cor. 11: 2. 6, κτίσις. that which is created, formed, 1 Peter 2:13, ‘every human institution.'
Oven.
This is generally a very simple arrangement in the East. The oven is made of fire clay, and sunk more or less into the floor. Dried grass, &c., is thrown in. On a flat top the bread is baked, or the cakes are stuck to the sides of the oven: Matt. 6:30; Luke 12:28.
Overseers. See “Offices and Gifts in the Church”,
Just Before “the Books of the New Testament, Briefly Considered”.
Palace.
1, Αύλή 'An Open Court Enclosed by Buildings’, 'A Large House,' Matt. 26:3, 58, 69; Mark 14:54, 66; Luke 11:21; John 18:15. 2, Πραιτώριον, PrזTorium, From 'Praetor,' a Roman Officer; His Court or Residence, Mark 15:16; Phil. 1:13: Also Translated ‘Judgment Hall' and 'Common Hall.'
Palm
φοῖνιξ,the well-known palm tree of the East. Its branches were strewn in the path when the Lord entered Jerusalem, John 12. 13; and as an emblem of victory are held by the multitude who cry "Salvation to our God which sitteth upon the throne, and to the Lamb," Rev. 7: 9.
Palsy.
Palsy is a contraction of ‘paralysis,' and this is described as a loosening or disabling, a loss of the power of motion or sensation in any part of the body, Matt. 4:24; 8:6; 9:2, 6; Mark 2:3-10; Luke 5:18, 24; Acts 8:7; 9:33.
Paper
Formerly made of the papyrus which grew in Egypt, 2 John 12.
Parables.
See article on “The Parables” just after the article on “Miracles”.
Paradise.
Rev. 2:7 seems to allude to the garden of Eden, with its tree of life, as a type of what Christ will give to the overcomer. Christ promised the thief on the cross that he should be with Him that day in paradise, Luke 23:45. Paul was caught up to the third heavens and heard in paradise unspeakable words. 2 Cor. 12:4. In all the passages it signifies a 'place of delights and happiness.'
Parchments.
'Membranes or skins,' on which manuscripts were anciently written, and which succeeded the use of papyrus, 2 Tim. 4:13.
Passion
‘to be affected, to suffer.'—Acts 1:3, after Christ 'had suffered.'
Passover.
See Feasts.
Pastors.
See “Offices and Gifts in the Church”just before “The books of the New Testament, briefly considered”.
Patriarch
‘head of a family.'-Acts 2:29; 7:8, 9; Heb. 7:4; and often used in scripture to designate Abraham, Isaac, and Jacob, and the twelve sons of Jacob.
Pattern.
1, τύπος, from 'to strike,' type, Titus 2. 7; Heb. 8:5, ‘pattern.' 2, ύποτύπωσις, 'a delineation,' 1 Tim. 1:16. 3, ύπόδειγμα, from 'to show before,' Heb, 9: 23, 'representations.'
Pavement
John 19:13.-The part of the Roman governor's palace where judgment was announced, perhaps an open court, for a Roman judgment had to be proclaimed under the open heaven, and in the presence of the accusers. The Greek word signifies 'strewn or inlaid with stones.' Gabbatha signifies ‘a hill’, it was probably a raised platform of tessellated pavement.
Peace.
The gospel is called “the gospel of peace," Rom. 10:15; Eph. 6:15. On its reception the believer, being justified by faith, has peace with God through our Lord Jesus Christ, Rom. 5:1. He made peace through the blood of the cross, Col. 1:20. Therefore to the saints God is called 'the God of peace,' and the Lord Jesus is ‘the Lord of peace,' Rom. 15:33; 2 Thess. 3:16. The Lord Jesus, who is our peace, also made peace on the cross between Jew and Gentile, making in Himself "one new man," Eph. 2:14, 15. When the Lord left His disciples in the world, He gave them peace and added "my peace I give unto you," John 14:27. 'The mind of the Spirit is life and peace,' Rom. 8:6. All God's saints, after spreading out their requests before God, should know what it is to have the peace of God that passeth understanding keeping their hearts and minds through Christ Jesus. Phil. 4:6, 7.
Pearl
used for that which is precious in Matt. 7:6, and in Matt. 13:45, 46, for that which Christ sought. In 1 Tim. 2:9; Rev. 17:4; 18:12, 16 it refers to the ornaments worn by women. The twelve gates of the heavenly Jerusalem are each a pearl, Rev. 21:21.
Peculiar People.
A people of God's choice, peculiarly His, Titus 2:14. In 1 Peter 2:9 it is ‘a people for a possession’: cf. Eph. 1:14; Mal. 3:17.
Pentecost.
See Feasts.
Perdition
‘irrecoverable doom.'—Phil. 1:28; 1 Tim. 6:9; Heb. 10:39; 2 Peter 3:7; Rev. 17:8, 11. Judas and Antichrist are each called 'son of perdition,' John 17:12; 2 Thess. 2:3.
Perfect.
Various Greek words are so translated, the principal one is τελειόω, τέλειος, 'full, complete, perfect.' This is applied to the Lord in Heb. 2:10: to do all required for the office: and in Luke 13:32, by completing His work in death (the same word in reference to the Lord is translated 'consecrated' in Heb. 7:28). We are exhorted to be ‘perfect’ as our Father in heaven is ‘perfect’, that is, complete in being like Him, good to all, Matt. 5:48. The Lord said to the rich young man, 'If thou wilt be perfect, go and sell that thou hast,' &c., Matt. 19:21. It is also applied to a 'full grown' man in Eph. 4:13; (and in 1 Cor. 14:20 is translated 'men:' in understanding ‘be perfect '). The application of the term is various: its meaning must be arrived at by the context.
Perilous.
'Dangerous, difficult times,' 2 Tim. 3:1. The same word is translated ‘fierce' in Matt. 8:28, in reference to the dangerous one possessed with demons. Such is the character of the present time, however smooth Satan may make it appear.
Philosophy.
An effort was made by Satan, acting on the mind of man, to corrupt the truth by mixing therewith worldly wisdom. Col. 2:8: cf. 1 Tim. 6:20; 2 Tim. 2:16-18.
Phylactery
.Short portions of the law written on strips of parchment were rolled up in a piece of calf-skin and worn upon the forehead and left arm, supposed to be in obedience to Deut. 6:8; 11:18. The Pharisees and scribes made them large to attract attention: it was making them broad that was condemned by the Lord, Matt. 23:5. In later times they were worn as charms.
Pietyεύσέβεια, ‒Βέω,
‘to exercise piety, reverence'. 'Piety' occurs only in the A. V. in 1 Tim. 5:4; it is ‘holiness’ in Acts 3:12; and ‘worship' in Acts 17:23. In all other places it is 'godliness;' but 'piety' is a better translation. In 1 Tim. 2:10 'godliness' is θεοσέβεια, worship or fear of God.
Pigeon.
See Dove.
Pillar.
Applied to Peter, James, and John, Who "Seemed to Be Pillars" in the Church at Jerusalem, Gal. 2:9. the Church Is ‘the Pillar and Ground of the Truth’, 1 Tim. 3:15: God's Witness to the Truth on Earth; That Which Maintains the Truth. the Overcomer in Philadelphia Will Be Made a Pillar in the Temple of God, Rev. 3:12. the Mighty Angel of Rev. 10:1 Has Feet As Pillars of Fire for Judgment.
Pit, Bottomless.-
See Deep.
Potentate.
See God.
Potter.
The apparatus employed by the potter in the East is very simple. It is turned by his feet, leaving his hands free to operate on the clay. To see him form a vessel, and if it does not please him, to witness it crushed in a moment, vividly brings before the mind the question, "Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another to dishonor?" Rom. 9:21; Rev. 2:27. What grace to be made ‘vessels of mercy’!
Pound:
See “Money and Measures”just before “Principal Persons, Places, and Subjects”.
Power.
Several Greek words are translated power: the principal are-1, δύναμις, ' power, energy, ability to act.' without the thought of ‘authority,' Matt. 22:29; 24:30; 26:64; Luke 4:14; 9:1; 24:49; Rom. 1:4; Eph. 1:19; &c. The disciples were to tarry at Jerusalem until they had received such power by the gift of the Holy Spirit. 2, έξουσία, 'power, right, privilege,' with the thought of ‘authority,' which is sometimes the best word by which to translate it, Matt. 9:6; 10:1; Luke 4: 6; John 19:11; Acts 26:18; Rom 13:1; Eph. 1:21; Col. 1:13; Rev. 13:12, &c. Christ gave such power or right to become sons of God to those that received him, John 1. 12. Pilate could have no such authority to judge Christ unless it had been given him from above. The ' powers' that be are ordained of God.
Prזtorium.‒
See Palace.
Prayer.
In a general way prayer may be said to be intercourse of a dependent one with God. Our Lord often went aside privately to pray, and we read of one occasion when He spent the whole night in prayer to God, Luke 6:12. In John 17 the Lord rehearsed various things that He had done, basing petitions thereon. We are exhorted to make known our petitions, or requests, to God, and the peace of God shall keep our hearts and minds, Phil. 4:6, 7; and there are the groanings begotten by the Holy Spirit which we cannot put into words, Rom. 8:26; and also a holy intercourse with the Father and the Lord Jesus, respecting our own souls, and concerning all the joys and sorrows connected with the church and with service therein, and also respecting the glorious gospel in the world. We must ask in faith, Mark 2:24; James 1:5-7. We should ask in the name of the Lord Jesus, and on His behalf, John 14:13; 15:16; 16:23, 26; and what is according to His will, John 5:14, 15. 'Supplications' are at times joined with prayers, Acts 1:14; Eph. 6:18; Phil. 4:6; 1 Tim. 2:1; 5:5; Heb. 5:7. It is not easy to gather the difference between 'supplications' and 'prayers,' except that the former may imply asking for something, which the latter does not necessarily imply.
.Preaching
Often used in the N. T. for simply ‘making known’, without the idea of formal preaching as now understood, Matt. 11:1; Mark 1:4, 7; Luke 4:18; Acts 8:4; 2 Peter 2:5.
Predestinate
προορίζω, 'to mark out beforehand, predetermine.' -In Rom. 8:29, 30 those foreknown by God (not foreseen to be better than others) are declared to be predestinated to be conformed to the image of God's Son. In Eph. 1: 5 believers are predestinated to the adoption of sons, according to the purpose of God, who worketh all things after the counsel of His own will, ver. 11. Predestination is to a blessing; Election is God's choice of individuals, embracing Christ as the corner stone, 1 Peter 2:6; angels, 1 Tim. 5:21; saints in the present dispensation, Rom. 8. 33; and the Jewish remnant, Matt. 24:22, 24, 31.
Presbytery.
See Eldersin “Offices in the Church”, just before “The books of the New Testament, briefly considered”.
Priest.
One who presents gifts and offerings to God, Matt. 8:4; Heb. 8:4; 1 Peter 2:5, &c. We meet with chief priests (in the plural). It is supposed that any who had been high priests were termed ‘chief priests' afterward. The Lord Jesus was not a priest on earth (Heb. 8:4), nor of the order of Aaron, Heb. 7:14; though He offered Himself to God, Heb. 9:14, the antitype of the action of Aaron on the day of Atonement for the nation; He was really offerer, offering and priest in His own Person, and is now the Christian's great High Priest above, Heb. 4. 14-16. See also Melchisedec. The Christian also is a priest, Rev. 1:6; 1 Pet. 2:9; Heb. 10:19; Rom. 12:1; and has access to God at all times.
Principality.
A description of high powers in the unseen world, described as being in the heavenlies, Eph. 3:10. They were created by the Lord Jesus, and He is head of them all, Col. 1:16; 2:10. Some fell from the position given them; they kept not their first estate or principality, Jude 6. Others contend against the saints in the heavenlies, Eph. 6:12. The Lord spoiled them on the cross, Col. 2:15; and at His resurrection was raised by God far above all created powers, Eph. 1:21.
Prison.
Matt. 14:310; 18:30.‒Acts 12:4-10 refers to a Roman prison. Peter was bound by two chains, and lay asleep between two soldiers, with guards before the door to keep all safe. The angel led him through a first and second guard to the outer 'iron gate' that led into the city. Acts 16:24 speaks of the 'inner prison' which agrees with the above. There are spirits kept in prison, 1 Pet. 3:19. The abyss in which Satan is to be cast for the thousand years is also called a prison, Rev. 20:7.
Prize.
The Christian race is illustrated by the Grecian contests for prizes: 'one receiveth the prize:' it was a corruptible crown (said to be a garland of olive, apple, pine, or parsley): the Christian's is an incorruptible crown. 1 Cor. 9:24-27. The prize Paul was looking forward to was to be with and like the Lord, Phil. 3:14.
Propitiation
ίλασμίς, from 'to be propitious.' The aspect of Christ's death that vindicates the holy and righteous character of God, and enables Him to be merciful to the whole world, while it extends to the sins of believers, 1 John 2:2; 4:10. A kindred word (the verb) occurs in Heb. 2:17, which should be translated "to make propitiation for the sins of the people." In Rom. 3:25 is another kindred word, which should be translated ‘mercy-seat,' as it is, and must be, in Heb. 9:5.
Proselyte.
The scribes and Pharisees showed great zeal in making proselytes, Matt. 23:15. The heathen who professed Judaism were called proselytes, Acts 2:10; 6:5; 13:43. The Rabbis hold that there were two classes, 'proselytes of the gate,' from Exod. 20:10, who under certain promises were admitted as strangers; and 'proselytes of righteousness,' who were also circumcised. But this distinction is not found in the law.
Proverb
A sentence in which there is a hidden meaning, or a wider application than the simple words imply, Luke 4:23; John 16:25, 29; 2 Peter 2:22.
Psalm.
Besides its application to the Psalms of David, the term is used for any hymn of praise, 1 Cor. 14:26; Eph. 5:19; Col. 3:16; James 5. 13.
Publicans.
Those who farmed the taxes by paying a fixed sum for a certain district, and kept what was collected over; they then either employed others as collectors, or re-farmed smaller districts. As the yoke of the Romans was very galling, the Jews who undertook to collect the taxes were looked upon as unworthy of the least respect, and were treated as extortioners, which perhaps some of them were: cf. Luke 3:13; 19:8.
Purple
Mark 15:17, 20.-Symbolical of royalty, among Gentiles especially. They clothed the Lord in a robe of this color in mockery. Rome is described as clothed in royalty as well as worldly grandeur, Rev. 17: 4: cf. Scarlet.
Quick.
Simply ‘the living’ in contrast to the dead, Acts 10:42; 2 Tim. 4:1; 1 Pet. 4:5; in Heb. 4:12, the word of God is 'living' and powerful, and not merely a code of rules.
Quicken.
Applied to giving life, both natural and spiritual. It is God who quickens all things, 1 Tim. 6: 13, and the dead, Rom. 4:17. The last Adam is a quickening spirit, 1 Cor. 15:45 and He quickens whom He will, John 5. 21. The believer has been quickened together with Christ, Eph. 2:5; Col. 2:13.
Rabbi.
See Master.
Raca
Term of reproach and hatred. Matt. 5:22.
Race.
The course run by the Christian, Heb. 12:1, as illustrated by the Grecian contests, 1 Cor. 9:24.
Raiment.-
See Garments.
Rainbow.
Named in Genesis, when God made a promise concerning the earth, and not again until Ezek. 1:28; the appearance of the likeness of the glory of the Lord includes the rainbow; so in Rev. 4:3. and with the mighty angel in Rev. 10:1 if God has to smite the earth, it will not be in violation of His promise; He has been faithful.
Ransom.
The Lord Jesus gave His life a ransom for 'many,' Matt. 20:28; Mark 10:45; ‘for all,' 1 Tim. 2: 6. God's character has been fully glorified with regard to sin; the gospel goes out to all; cf. Redemption.
Ravens
Luke 12:24.-This carrion-feeding bird is common in Palestine. God feeds them, though they have no store-house.
Reconciliation
καταλλαυή, from 'to change, reconcile.' From being naturally enemies, believers are reconciled to God through the death of His Son, Rom. 5:10; 2 Cor. 5:18. God has by the cross removed the distance. God was, in Christ when on earth, reconciling the world unto Himself; but alas! the world refused to be reconciled. His servants still go forth beseeching men to be reconciled to God, 2 Cor. 5:19, 20. The enmity is in man alone. Christ abolished the law, that Jew and Gentile might be reconciled, and one new man be formed, Eph. 2:15, 16. Christ, having made peace by the blood of the cross, God will by Him reconcile unto Himself all things in heaven and on earth, Col. 1:20: in contrast cf. Phil. 2:10, where ‘under the earth' is added.
Redemption
λύτρωσις, άπολ-, from to ‘loose from, redeem.' Redemption is by the precious blood of Christ, Eph. 1:7; Col. 1:14; 1 Peter 1:18,19; it is eternal, Heb. 9:12 Christ is made unto us redemption, 1 Cor. 1:30. It is also viewed as future, for we are not yet taken home, Rom. 8:23; Eph. 1:14; 4:30. 2, έξαγορἀζω, ‘to buy out of, redeem.' Christ redeemed those that were under the law, being made a curse for them, Gal. 3:13; 4:5. We are called to redeem the time, seize every good opportunity, Eph. 5:16; Col. 4:5; cf. Dan. 2: 8. In Rev. 5:9; 14: 3, 4 the word is ἀγορἀζω, which signifies 'to buy,' and is so translated in every other passage. The difference is important in some passages: for instance, the wicked deny the Lord that ‘bought’ them, in 2 Peter 2:1, where we could not say 'redeemed,' which implies that that which is 'bought' is claimed and taken home. Those referred to in Rev. 5. 9 are also redeemed. All were bought, but only believers are redeemed.
Reformation.
The ordinances of the Jewish ritual were to be observed until the time of ‘setting things right’ by the coming and work of Christ, Heb. 9:10.
Regeneration
παλιγγενεσία, the 'renovation of things,' hence ‘restoration,' Matt. 19:28. In Titus 3:5 we are cleansed in connection with the new order of things into which we are brought. In scripture Regeneration has not the sense of new birth.
Reins
‘the kidneys,' Rev. 2:23.-Christ searcheth the most secret thoughts and affections: cf. Psa. 7:9.
Religion, Religious.-
In Acts 26:5 it is 'sect of our [the Jews'] religion.' In James 1:26, 27, practical religion is defined. In Acts 13. 43, it is ‘worshipping proselytes.'
Remission. See Forgiveness.
Remnant.
Especially applied to the Jews. It was prophesied that a remnant should be saved, Rom. 9: 27, and a remnant were being saved by the election of grace when the apostle wrote, Rom. 11: 5. There will be a future remnant with whom Satan will make war, Rev. 12:17.
Repentance
Such a change of mind Godward that leads to a judgment of self and one's acts, Matt. 3:2; 9: 13; 21:29, 32; 27:3; Luke 15:7; Acts 20:21; Rom. 2: 4; 2 Cor. 7:9, to; Heb. 6:1, 6, &c. Repentance also refers to a change of thought and action, where there is no evil to repent of: Rom. 11:29; 2 Cor, 7:8; Heb, 7:21.
Reprobate.
Disapproved, rejected, that which will not stand testing, Rom. 1:28; 2 Cor. 13:5, 6, 7; 2 Tim. 3: 8; Titus 1:16; also translated 'rejected,' Heb. 6:8; and 'castaway,' 1 Cor. 9:27.
Rest.
Applied to those that labor and are heavy laden under a sense of their sins; if such go to Christ they will find rest—rest of conscience, Matt. 11:28. Also to the saint: if he takes Christ's yoke, and learns from Him, he will find rest unto his soul, heart-rest, Matt. 11:29. Also to the body of the saint as a future thing, when he will cease from work, Heb. 4:9, 10. In contrast, those who bow to the beast and his image will have 'no rest' from their torment day nor night forever and ever! Rev. 14:11.
Restitution.
The restoration to Israel of all things spoken by the prophets, Acts 3. 21. Matt. 17. it speaks of Elias coming and ‘restoring’ all things, which does not include the wicked, cf. Col. 1. 20, where the words ‘under the earth’ are omitted.
Resurrection.
The fundamental importance of the resurrection is proved in 1 Cor. 15. yet it was denied by some, 1 Cor. 15:12. Later on some held that the resurrection had already passed, 2 Tim. 2:18. We do not find the expression, 'a general resurrection'; on the contrary, it is expressly said “the dead in Christ shall rise first," 1 Thess. 4:16. John also speaks of the first resurrection; and adds "the rest of the dead lived not again until the thousand years were finished," Rev. 20:5, 6. When Lazarus lay dead, the Lord declared, "I am the resurrection and the life," and He raised the dead one to life, John 11:25.
Reward.
Rewards are spoken of from Matthew to Revelation, in various connections, Matt. 10:42; Luke 6:22, 23, 35. He who labors in the Lord's vineyard, if his work abide, will receive his reward, 1 Cor. 3:8, 14. John was anxious, when evil had come in, that nothing should be given up, and that he might have ‘a full reward,' 2 John 8. The Lord Jesus, in closing the Revelation, says, "Behold 1 Come quickly; and my reward is with me, to give every man according as his work shall be," Rev. 22:12.
Righteousness
The question of righteousness, and how man can be just with God is fully discussed in the Epistle to the Romans. The righteousness of God (God acting in consistency with Himself) stands in direct contrast to the unrighteousness of men, Rom. 10:17,18. The righteousness of God is, by faith of Jesus, upon all them that believe, Rom. 3. 22. Abraham believed God, and it was counted unto him for righteousness: so that the faith of the believer is counted for righteousness, altogether apart from works, Rom. 4. 3, 5. Christ was made sin for us that we might be made the righteousness of God in Him, 2 Cor. 5:21. Christ Jesus is made unto us righteousness, 1 Cor. 1:30
Rock.
He who heard the sayings of the Lord, and did them is compared to a man who built a house on the rock, which no storms or floods could shake. Matt. 7:24, 25; Luke 6:48. The nature of man is compared to a rock, on which some of the seed of the gospel falls, Luke 8:6, 13. The Lord said, "Thou art Peter [πέτρος], and upon this rock [πέτρα] I will build my church." The rock was what Peter confessed, Christ Himself, the Son of the living God, Matt. 16:16-18: cf. 1 Cor. 3:11; 10: 4.
Sabachthani
Matt: 27:46; Mark 15:34.-An Aramaic word signifying 'forsaken.'
Sabaoth
Rom. 9:29; James 5:4.-A Hebrew word signifying hosts.'The Lord of Sabaoth corresponds with Jehovah of Hosts in the Old Testament.
Sabbath.
This always refers to the Jewish Sabbath, and had among Christians been so entirely superseded by the first day of the week, the Lord's Day, that it is but once named in all the Epistles, Col. 2:16, where it is called "a shadow of things to come." There remaineth "a sabbatical rest for the people of God," Heb. 4: 9. The modern Greek name for Sunday is κυριακή Lord's day, as in Rev. 1:10.
Sackcloth.
A rough cloth made of hair, of which sacks and coarse clothing were made. When worn as a symbol of repentance or sorrow it was worn next the skin, Matt, 11:21; Luke 10:13; Rev. 6:12; 11: 3.
Sacrifice.
Often used with reference to the Jewish sacrifices; but Christ came "to put away sin by the sacrifice of himself." After that one sacrifice, there remaineth no more sacrifice for sins, Eph. 5:2; Heb. 9:26; 10:12, 26. We are exhorted to present our bodies a. living sacrifice, holy, acceptable unto God, which is our intelligent service, Rom. 12:1. To do good and to communicate are sacrifices well pleasing to God, Phil. 4:18; Heb. 13:16. We are exhorted to offer by Christ the sacrifice of praise to God, Heb. 13:15; cf. 1 Pet. 2:5.
Saints.
'Holy ones ' cf. Heb. 3:1; not that it implies that Christians never sin, but they are set apart for God, and are saints by calling, Rom. 1:7; 1 Cor. 1:2. In Matt. 27:52 we read of 'saints' being raised, no doubt O. T. saints. In the Revelation we read of 'saints' on the earth after the church will have been taken from the earth. This proves that the term in the N. T. is not confined to believers of the present dispensation, and throws much light on some parts of prophecy.
Salvation.
It is referred to safety from any danger, as Paul in the shipwreck. &c., Acts 27:31; Heb. 11:7, &c.; but especially has reference to the eternal salvation of the soul. The saints are spoken of as already saved, 2 Tim. 1:9: cf. also 2 Cor. 2:15; Eph. 2:5, 8; Titus 3:5. They are not yet in the glory, and therefore salvation is also spoken of as in the future, Rom. 13:11. In the meantime they are to work out their own salvation from all the evils that are around, Phil. 2:12: cf. also Heb. 7:25. Salvation, past, present, and future, may be illustrated by Israel being saved out of Egypt, through the wilderness, and into Canaan.
Sanctification
ἀγιασμός, devoted to holiness. The same word is translated ‘Holiness’ in Rom. 6:19, 22; 1 Thess. 4:7; 1 Tim. 2:15; Heb. 12:14. Sanctification is often spoken of as true of all saints, 1 Cor. 6:11; it is in Christ Jesus, 1 Cor. 1:2; and it is by the Holy Spirit, Rom. 15:16. Christ is made unto us sanctification, Cor. 1:30. The saints are also addressed as ' holy,' Col. 3:12; 1 Thess. 5:27; Heb. 3: 1: "the temple of God is holy, which temple ye are," 1 Cor. 3:17. Other passages speak of sanctification as a thing being accomplished in the saints. Our Lord prayed that we might be sanctified through the truth: He has set Himself apart in the glory that this might be true of us, John 17:17, 19. Paul prayed that the very God of peace might sanctify the Thessalonians wholly, in spirit, soul, and body, 1 Thess. 5:23.
Sanctuary
.The holy part of the Jewish tabernacle or temple, Heb. 9:1, 2; 13:11, and 'the holiest of all,' in Heb. 9:3, 8; 10:19. The sanctuary is here called 'a worldly one'—it had become such, and stands in contrast to the true tabernacle which the Lord pitched and not man, of the holy things (it is plural) of which the Lord is minister, Heb. 8:2.
Sandals.
A sole, of wood or leather, fastened to the foot by strings, Mark 6:9; Acts 12:8.
Sapphire
σάπφειρος.-An azure or sky-blue stone, Rev. 21:19, (Occurs in the LXX Ex. 24:10; Cant. 5:14; Ezek. 28:13, &c.)
Sardine, Sardius
σάρδιος, -ον, -νος: stones found in Sardis in Lydia of various colors, some a blood red, and others golden: Rev. 4:3; 21:20. (Occurs in the LXX Ex. 25:7; 28:17; 35: 8; 36:17 (39:10); Prov. 25:11, 12; Ezek. 28:13.)
Sardony
xσαρὀόιυξ.A variety of Chalcedony of various colors, with stripes of a different shade, Rev. 21. 20. Aquila has the word in Gen. 2:12.
Savior.
The blessed Lord is often called our 'Savior,' and He is also called 'the Savior of the world,' John 4:42. We meet also with 'God our Savior,' or our Savior-God, 1 Tim. 1:1, &c., which is borne out by many passages: cf: John 3:16; Rom. 8:3¬ John 4:9, &c. In 1 Tim. 4:10 God is declared to be the Savior or preserver of all men.
Scarlet.
The well-known brilliant color, Matt. 27: 28 (see 'purple' in Mark 15:17); Heb. 9:19; Rev. 17:3, 4; 18:12, 16. It is symbolical of worldly grandeur, and thus in the Revelation applied to Rome as a woman sitting on a scarlet beast: she was arrayed in purple and scarlet.
Schism
I Cor. 12: 25.-Simply ‘division’, as the same word is often translated: John 7:43; 1 Cor. 1:10; 11:18.
Schoolmaster.
Used symbolically of what the law was to the Jew (not to the Christian) up to Christ, Gal. 3: 24, 25.
Science
1 Tim. 6:20,—Simply 'knowledge,' as the Greek word is often translated, Luke 11:52; Rom. 11:33; 1 Cor. 8:1, 7, 10, 11; Phil. 3:8; 2 Peter 1:5,6, &c.
Scorpion
Luke 10:19; 11:12.—They are frequently met with in Palestine lying among loose stones. Their sting is in their tail, and the poison they inject gives great pain, sometimes causing death, Rev. 9:3, 5, 10.
Scourging
It was the custom of the Romans to scourge their prisoners, and it was allowed to the Jews to scourge those they judged to be guilty. The punishment was either by rods or whips, the latter being accounted the more painful. Paul was beaten three times with rods, 2 Cor. 11:25, and five times with whips (2 Cor. 11:24). The Jews were forbidden to inflict more than forty stripes, so that with a whip of three thongs they could give only 39: cf. 2 Cor. 11: 24. We learn from Matt. 27:26; Mark 15:15 that the Lord was scourged by whips,φραγελλόω. The Lord "scourgeth every son whom he receiveth," Heb. 12: 6.
Scribes.
See article on “Jewish Sects”, just after article on “The Parables”.
Seals-
These were of various forms, with devices engraved on stones. Some had a device on both sides, and were on pivots so that either side could be used. Such a double seal is implied in 2 Tim, 2:19: heaven's side being "The Lord knoweth them that are his;" and earth's side, "Let him that nameth the name of Christ depart from iniquity." When we believe the testimony of the Lord, we symbolically attest its truth by setting our seal to it, John 3:33 The roll of coming judgments in Rev. 5. has seven seals attached, which the Lord will open.
Sealing.
The Lord Was Sealed by God the Father, John 6:27, by the Holy Ghost Coming Upon Him at His Baptism. Believers Are Sealed by the Holy Spirit Unto the Day of Redemption When the Holy Spirit Is Given to Them, 2 Cor. 1:22; Eph. 1:13; 4:30. the 144,000 of Israel Are to Be Sealed on Their Foreheads, Rev. 7:3-8. Sect.
See Heresy.
Sensual
led by the senses.—In Jas, 3:15 'sensual' is classed with 'earthly, devilish,' and in Jude 19 it is in contrast to having the Spirit. It characterizes the flesh of fallen man.
Sepulcher.
See article “Sepulchers, Tombs and Burials” just before “Money and Measures”.
Serpent
Remarkable for its subtlety , Gen. 3:1, and the Lord exhorted His disciples to be as prudent as serpents, Matt. 10:16; but He also calls the Scribes and Pharisees ‘serpents' because of their cunning mixed with deceit, Matt. 23:33. The danger of serpents is alluded to in Matt. 7:10; Mark 16:18; Luke 10:19; 11:11; I Cor. 10: 9; Rev. 9:19. Satan is called 'that old serpent,' the serpent that 'beguiled' Eve, 2 Cor. 11:3; Rev. 12:9, 14, 15. The crucifixion of our Lord is compared to the brazen serpent lifted up by Moses, John 3.14, as a type of the victory of the cross over sin and Satan.
Servant
1, δοὔλος, one in a servile state, a slave. It is the word most commonly used in the N.T. for servant or rather bondman, Rev. 6:15. In Phil. 2:7 the Lord is said to have taken the form of a bondman. Paul, Peter, James, and John all call themselves bondmen of Jesus Christ; and the saints are constantly addressed as such. 2, παῖς,'a child.' irrespective of age, a servant, Matt. 8:6, 8, 13; 14:2; Luke 15:26; Acts 4:25, It is applied to the Lord as servant in Matt. 12:18; Acts 4:27, 30; and to Israel and to David in Luke 1:54, 69. 3, διάκονος, deacon, or servant, in general, John 2:5, 9. It is applied to the Lord in Rom. 15:8.; Gal. 2:17; to magistrates in Rom. 13:4; and often to laborers in the church. It is translated 'deacon' in Phil. 1:1; 1 Tim. 3:8, 12; and is applied to Phebe as 'a servant of the church,' Rom. 16:1. 4, οίκέτηο, ‘a household servant,' in Luke 16:13; Acts 10:7; Rom. 14:4; 1 Peter 2:18. 5, ύπηρέτης, one under authority, an official servant. It is translated 'servant' in Matt. 26: 58; Mark 14:54, 65; John 18: 36. 6, θεράπων, retainer, servant. Occurs only in Heb. 3:5 in reference to Moses. 7, μισθωτός, μίσθιος, 'hired servant,' Mark 1:20; Luke 15:17, 19, as laborers were hired in Matt. 20. Hireling, John 10:12, 13, is the same as 'hired servant.' Slaves once occurs in the A.V., Rev. 18:13, where it should read ‘bodies’ and souls of men.
Shepherd
Sheep.-The beautiful symbolical language of scripture as to Christ being the Shepherd and His followers the sheep, would be well understood in Palestine, where many sheep may often be seen following the shepherd, and where they each have a name, and know the shepherd's voice. The Lord is called the good Shepherd, who gave His life for the sheep, John 10:11, 14, 15; and the great Shepherd, brought from among the dead in the power of the blood of the eternal covenant, Heb. 13:20; and the chief Shepherd, who in the manifestation will give to the faithful under-shepherds the unfading crown of glory, 1 Peter 5:4. Christ led His sheep out of the Jewish fold, and He had other sheep (Gentile Christians), which were not of that fold, these are united into one flock (as John 10: 16 should read), there being no longer any sheepfold.
Shewbread
lit. ‘bread of presentation’, Matt. 12:4; Mark 2:26; Luke 6:4; Heb. 9:2: the twelve loaves that were continually before the Lord in the holy place, even after the 10 tribes had separated.
Shoes.
The same as sandals, pieces of leather or wood worn under the foot, tied by strings, Matt. 3:11; 10:10, &c.
Shrines
models of the heathen temple, Acts 19:24.
Sign.
See Miracles.
Silk
Rev. 18:12, supposed to be so named from the place called Seres, in the East, from which it first came.
Silver.
The common white metal, next in value to gold, Rev. 9:20; 18:12. 'Pieces of silver ' are often referred to as money, Matt. 26:15; 27:3, 5,6, 9; Luke 15:8, 9; Acts 19:19 See Money, in “Money and Measures”, just before “Principal Persons, Places, and Subjects”.
Sin.
Various Greek words are translated 'sin' and 'iniquity’ 1, ἀδικία, ' unjust, injustice.' It is translated 'wrong,' 2 Cor. 12:13; ‘unjust,' Luke 16:8; 18:6; 'unrighteousness,' Luke 16:9; 2 Thess. 2:10; 1 John 5:17, &c. 2, ἀμαρτία, ‘deviation, sin.' This is the word commonly translated 'sin.' It is used in Romans to Rom. 5:11 for man's sins; then in Rom. 5:12 onward for the principle of sin, or sin as man's nature, Rom. 3:9, 20; 4:7, 8; 5:12, 13, 20, 21; 6: 1-23; 7:5-25; 1 John 1:7-9, &c. (once translated 'sinful,' Rom. 8.3; ‘offense,' 2 Cor. 11: 7.) 3, ἀνομία, -μος, ‘lawless’, ‘lawlessness’. Translated 'unrighteousness,' 2 Cor. 6:14; ‘iniquity’, Matt. 24:12; Rom. 4:7; 6:19; 2 Thess. 2:7, &c., and (incorrectly) 'transgression of the law' in 1 John 3:4 (the verse should read, "Every one that practices sin practices also lawlessness; and sin is lawlessness." This is important, being a definition of sin. We read of some who sinned without law.) 4, παρανομία, lit. 'beside the law:' 'transgression.' Translated 'iniquity' in 2 Peter 2:16; and the verb ‘contrary to the law,' Acts 23:3. 5, παράπτμα, ' a falling away, offense, fault.' Translated ‘fall,' Rom. 11:11, 12: 'fault,' Gal. 6:1; James 5. 16: ‘offense,' Rom. 4:25; 5:15, 16, 17, 18, 20: ‘trespass,' Matt. 6:14, 15; 18:35; Mark 2:25, 26; 2 Cor. 5:19; Eph. 2:1; Col. 2:13: 'sins,' Eph. 1:7; 2:5; Col. 2:13. 6, πονηρία, 'wickedness, malignity.' Translated ' wickedness,' Matt. 22:18; Mark 7:22; Luke 11:39; Rom. 1:29; 1 Cor. 5: 8; Eph. 6:12: 'iniquity,' Acts 3:26. Transgression is παράβασις from 'to go beyond' or avoid a boundary; it supposes a law which can be broken, Rom. 4:15; 5:14; Gal. 3:19; 1 Tim. 2:14; Heb. 2:2; 9:15: it is always translated 'transgression,' except in Rom. 2:23, where it is 'breaking.' The verb is once ‘fall by transgression,' Acts 1:25. παρέρχομαι, ' to pass by,' is once translated 'transgressed,' Luke 15:29. Two Greek words are translated Error: 1, άγνόημα, ‘a sin of ignorance,' Heb. 9:7. 2, πλάνη, 'a wandering, straying.' It is 'error' in Matt. 27:64; Rom. 1:27; James 5:20; 2 Peter 2:18; 3: 17; John 4:6; Jude 11 ' delusion' in 2 Thess. 2:11: 'deceit' in Thess. 2:3: and ‘to deceive' in Eph. 4:14.
Sleight
Eph. 4:14.—Methodic craft, 'as practiced by dice-players,' characterized the teachings to which the apostle refers.
Snare.
Trap set for animals, a hidden danger (Prov. 1:17): Luke 21:35; Rom. 11:9; 1 Tim. 3:7; 6:9; 2 Tim. 2:26: also a noose, that could be thrown over to ensnare, 1 Cor. 7:35.
Sober, Sober-Minded, Sobriety.-
Clearness of mind, unaffected by false influences: 1 Thess. 5:6, 8;: Tim. 3:11; Titus 2:2; 1 Pet. 1:13; 5:8. 2, ‘sound mind,' opposed to that which is foolish or erratic, Acts 26:25; Rom. 12:3; 2 Cor. 5:13; 1 Tim. 2:9, 15; 3:2; Tit. 1:8; 2:4, 12; 1 Pet. 4:7.
Soldier.
Those named in the N. T. are Roman soldiers. By Acts 23: 23 it will be seen that a large number were kept at Jerusalem. The Jews had some to guard the temple, referred to in Matt. 27:65, 66. That the soldiers' temptation was to oppress the inhabitants is plain from the counsel John gave them, Luke 3: 14. Paul describes the characteristics of the Christian soldier in 2 Tim. 2: 3, 4.
Soothsaying.
Divining, making professed revelations; but in Acts 16:16 the young woman was possessed by a 'spirit,' which Paul cast out. Cf. Divination.
Sorcerer, Sorcery.
1, μἀγος Magi or wise men of the East, who might turn their knowledge to a legitimate or to a bad use. It is connected with magical arts in Acts 8:9, 11; 13:6, 8. 2, φαρμακός influenced by ‘a drug’, and hence magical incantation, Rev. 9:21; 18:23; 21:8; 22:15: translated 'witchcraft' in Gal. 5:20.
Soul
ψυχή, life, soul. The word is often translated 'life:' Matt. 10: 39; John 10:11, 15, 17; 1 John 3:16; Rev. 8:9. It is translated ‘heart’ in Eph. 6: 6 and ‘mind’ in Acts 14:2; Phil. 1:27; Heb. 12:3, in all of which it is better translated ‘soul’. A man is composed of spirit, soul, and body, 1 Thess. 5:23. It is not always easy to distinguish between the soul and the spirit, but scripture makes a difference: ψυχή is the only word translated 'soul' in the A.V., and πνεῦμα is the common word for ‘spirit’. In Gen. 2:7 we read that God breathed into Adam's nostrils the breath of life; and he, not had a soul, but became a soul: cf. 1 Cor. 15:45. So that the 'soul' represents personality, the “I” of each person. This agrees with Acts 2:41, where instead of speaking of so many ‘persons’, it is 3000 ‘souls’: cf. also Luke 12:19 Again, salvation is for the individual: "thou shalt be saved," Acts 16:31, which is the same as the soul being saved, Heb. 10:39. Further, as to the Spirit, we learn that the essence of the law was for man to love God with his whole being: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength," Mark 12:30. Now here the ‘soul’ is named; but what about the 'spirit,' which is also a part of man, and which we may be sure is included? The 'spirit' has been described as ‘the seat of the intellectual and moral power' of the man. This agrees both with 1 Cor. 2:11, and with the above passage, for the heart, mind, and strength are the powers controlled by the ‘spirit’. In accordance with this we get exhortations as to our spirit which would not at all apply to our soul, as "Let us cleanse ourselves from all filthiness of the flesh and spirit," 2 Cor. 7:1. Let the adorning of the wives be a "meek and quiet spirit," 1 Peter 3:4. "Blessed are the poor in spirit," Matt. 5:3. The spirit and the soul are the immortal parts of man. The Lord Jesus at His death commended His spirit unto His Father, Luke 23:46 and in Heb. 12:23 we are come to "the spirits of just men made perfect." Of the soul Jesus said men cannot kill it, Matt. 10: 28. John in the Revelation on two occasions saw the souls of the martyrs. (Rev. 6:9; 20:4.) The spirit is the higher part of man, the part in which he is in relationship with God, inasmuch as God had breathed into his nostrils the breath of life. When the Holy Spirit is given to a Christian it is that he should not do the things that he would do by the flesh, Gal. 5:17: he is to pray with the Spirit; sing with the Spirit; walk in the Spirit; be led by the Spirit; so that in some passages it is difficult to say whether it is the Holy Spirit or a mans own spirit that is spoken of. Blessed privilege for all who know it, and are walking in the power of an ungrieved Spirit.
Spikenard
υάρδος πιστικός, ‘pure nard,' supposed to be called spikenard because of the 'spikes' put forth from the stalk of the plant. It is described as having a taste bitter and acrid, but is a costly aromatic of agreeable smell, Mark 14:3; John 12:3.
Spirit.
See Soul.
Spiritual.
Mostly used in the N. T. in reference to the Holy Spirit, and that which He begets in the Christian, and which a natural man cannot know, 1 Cor. 2:13-16. The saints are built up a spiritual house, 1 Pet. 2:5: they are blessed with all spiritual blessings in the heavenlies in Christ, Eph. 1:3. As to the state of the saints we read of some who were 'spiritual,' Gal. 6:1, and some who were not spiritual, but carnal, 1 Cor. 3:1. The body of the saint will be raised a spiritual body, fit for the glory, 1 Cor. 15:44, 46. There is also spiritual wickedness in the heavenlies against which the Christian has to wrestle, Eph. 6:12.
Star in the East
Matt. 2:2-10.-This was doubtless a 'star' that God caused to appear for the occasion: "It stood over where the child was." Traditions were abroad that a deliverer was soon to be born, and God led the Magi to associate this star with the birth of a king of the Jews. They called it 'his star.'
Stoning.
A capital punishment by stones being hurled at the person. It was practiced in Egypt, Ex. 8:26, and was enacted by Moses, Lev. 20:2, 27, &c. Attempts were twice made to stone the Lord, John 8:59; 10:31. Stephen was stoned to death, Acts 7:58, 59. Paul was once stoned, and left for dead, Acts 14:19.
Stumblingblock.
1, σκάνδαλον, 'to halt' (used for the ‘catch' of a trap or snare, that gives way when trodden on), Rom. 11:9; Rev. 2:14: in 1 Cor. 1: 23 preaching Christ crucified became a stumbling-block to the Jews who demanded a sign. 2, πρόςκομμα, anything laid in the way, over which one may stumble, Rom. 14:13; 1 Cor. 8:9. Translated 'stumbling' in 1 Peter 2:8, and ‘offense’ in Rom. 14:20; and with λίθος, 'stumbling stone' in Rom. 9:32, 33.
Supper
δεῖπνον, ‘an evening meal.' a, It refers to an ordinary meal or a feast, Mark 6:21; Luke 14:12; John 12:2; Rev. 19: 9. b, Typical of the gospel feast, Luke 14:16-24. c, The paschal feast, Luke 22:20; John 13:2, 4. d, The supper of the great God for the fowls of the air when He acts in judgment, Rev. 19:17. e, The Lord's supper, 1 Cor. 11:20.
Supplication
See Prayer.
Sword.
The Romans used short broad swords, which hung in sheaths to a belt. The common people also carried swords, as is seen by Peter having one when the Lord was arrested. When the Lord was about to leave them He told them to buy a sword (take care of themselves). The sword of the Spirit is the word of God (Eph. 6:17), which is sharper than any two-edged sword, Heb. 4:12. Magistrates bearing a sword (not a rod), Rom. 13:4, shows that capital punishment is in no way rescinded by the gospel. The Lord, on account of His rejection, said He had not come to send peace on the earth but a sword, Matt. 10:34: cf. Luke 2:14.
Sycamore.
This is supposed to be the black mulberry, which in the East is still called the Sycamenia, Luke 17: 6.
Sycamore
Luke 19:4.—The Ficus Sycomorus of botanists, bearing sycamore-figs, which are small and are only eaten by the poor. It has strong branches, low down, and is admirably adapted for the purpose for which Zacchזus selected it.
Synagogue
.See “The Synagogue and the Sanhedrim”, just after “Jewish Sects”.
Tabernacle
The tabernacle is often spoken of in the Epistle to the Hebrews (Heb. 8, 9.), the temporary character of which coincides with the character of the epistle, the saints being viewed as on earth; and this stands in greater contrast to the many ‘eternal' things treated of in the epistle. The Lord was the minister of the 'true' tabernacle, and high priest of good things to come by a 'greater and more perfect' tabernacle (Heb. 8:2; 9:11). The saints were further led away from the earthly tabernacle by the solemn warning: "We have an altar whereof they have no right to eat which serve the tabernacle", Heb. 13:10; Christ was to supersede it all. Paul and Peter both beautifully apply the term “tabernacle” to their bodies, as only a temporary residence here.
Tabernacles, Feast of.-
See Feasts.
Talent.
See “Money and Measures”, just before “Principal Persons, Places, and Subjects”.
Talitha
‘a damsel,' Mark 5:41.-This is said to be a corrupt form of a Hebrew or Syriac word. The Syriac Testament has the same word in Luke 8:54.
Tares
ζιζάυιον ‘darnel,' Matt. 13:25-40.-A noxious weed, which grows up tall and resembles wheat until the ear begins to be filled. The Arabs still call it ‘Zawan'. It is plentiful in Palestine, and a source of anxiety to the growers of wheat. The women and children often pull up the darnel before the wheat is cut, others separate it after the wheat is cut, but before it is thrashed. It is symbolical of Satan's counterfeits brought into the kingdom.
Taxed,
Taxing,Luke 2:1; 2, 3, 5 Acts 5:37.‒The Romans at times took a census simply of the people, and at other times they made a register of every one's estate, dignity, age, employment, and office. The census in Luke is supposed to have been a census of persons only (carried out among the Jews in their own way as to house and lineage), and the one in Acts to have been a full census of property, &c., which led to rebellion.
Teacher.
See “Offices and Gifts in the Church”, just before “The books of the New Testament, briefly considered”.
Temple.
1, ίερόυ, from 'sacred,' used for the courts of the temple. It embraced the place where the people came to worship, and where the Lord taught, Mark 12:35; Luke 20:1; John 8:20, &c.; also where they bought and sold, Matt. 21:12. 2, ναός, from 'to dwell, inhabit,' and hence the house itself. It was here that Zacharias was visited by the angel, Luke 1:9, 21, 22, and is referred to in Matt. 23:16, 17, 21. Matt. 27:5 presents a difficulty, because Judas is represented as casting the pieces of silver in the house itself, to which none had admission but the priests. Apparently he was repulsed by the chief priests and elders, and in his remorse may have thrown the money inside the holy place. Our Lord used the same word when He spake of His body, John 2:19. It is also used when the church is declared to be "the temple of God," 1 Cor. 3:16, 17; 2 Cor. 6:16; Eph. 2:21; the individual saint also is a "temple of the Holy Ghost," 1 Cor. 6:19. The same word is employed for the place wherein Antichrist will sit, 2 Thess. 2: 4. In the Revelation this same word is used in every mention of the temple. In Luke 11:51 it is literally "between the altar and the house."
Temptation.
Used in the sense of a, to make trial, test, prove, as when God 'tempted' Abraham, Gen. 22:1; translated 'try' in Heb. 11:17; cf. Rev. 2:2, 10; 3:10 b, ' to tempt to evil,' as when the Lord was tempted by the devil, Matt. 4:1, &c.; as also the saints and all mankind are tempted, 1 Cor, 7:5; 1 Thess. 3:5. c ‘to tempt with an evil purpose,' as when the scribes and Pharisees sought to catch our Lord in His replies, Matt. 16:1; 19:3, &c. d. 'Putting to the proof,' as when Peter said to Sapphira, "How is it that ye have agreed together to tempt the Spirit of the Lord?" Acts 5:9; cf. also Acts 15:10; 1 Cor. 10: 9; Heb. 3:9. e, Another form of temptation is when it comes from within, when one is driven away of his own lusts, James 1:13,14. The Lord was tempted in all points like as we are, except this, from within, Heb. 4:15. This form of temptation is from indwelling sin, temptations do not give a bad conscience if they are resisted, as they were by the Lord. He succors those that are tempted, Heb. 2:18. Satan is emphatically the Tempter, Matt. 4:3; 1 Thess. 3:5.
Testament.
See Covenant.
Theater
. A place used for public games, &c., but which was available for any public assembly, Acts 19:29, 31. They were of a circular form with tiers of seats, and were open to the heavens.
Thorn
There are several varieties of thorns in Palestine, some of which grow into trees, Matt. 7:16; 13: 7, 22; 27:29, &c. In reference to the 'crown of thorns,' there is a species called by the Arabs nebk or nabka, which has soft and pliant branches, easily twisted, but with sharp spines that would give much pain. The word for the ‘thorn in the flesh' given to Paul is used for anything sharp, as a pointed stick, or spine of a thorn. Apparently its effect was something that made him appear contemptible to the gainsayers, 2 Cor. 10:10.
Threshing.
Corn is threshed in the East either by oxen treading over it (which is spoken of in 1 Cor. 9:9; 1 Tim. 5:18), or by a small flat cart, in the bottom of which spikes are placed. These tear the straw into pieces ready for the cattle as food, the corn falling beneath the straw. He that thresheth does it in hope of obtaining the corn, 1 Cor. 9:10; as the apostle hoped to reap the fruit of his labors: cf. Gal. 6: 9.
Throne.
Heaven is God's throne, Matt. 5:34; 23: 22; Acts 7:49. The Lord Jesus is sitting upon the throne of God—upon His Father's throne, Heb. 8:1; 12:2. The twelve apostles will sit upon thrones, judging the twelve tribes of Israel, Matt. 19:28; Luke 22:30. The Lord Jesus will have a throne, and the faithful are to sit with Him on His throne (marvelous grace!) Rev. 3:21. In the Revelation the throne of God is repeatedly spoken of, and around the throne the four and twenty elders sit upon thrones (not 'seats,' as in the A.V.), Rev. 4:4; 11:16. Satan gives a throne (seat in the A.V.) to the Roman beast, Rev. 13:2. The Great White Throne of judgment will be set to declare the final doom of the wicked dead, Rev. 20:11.
Thyine
θύἴνος.—A close-grained wood giving a fragrant smell especially when burnt. It was also used for decorative purposes. It is held by some to be the same as the citron wood of the Romans, Rev. 18:12.
Tithe
Matt. 23:23; Luke 18:12 Heb. 7:5, 6, 8, 9.-Under the law the tenth part of the increase of the flock and of the fruits of the ground was devoted to the service of the sanctuary, Lev. 27:30; but giving tithes was practiced earlier than the law, Gen. 14:20; 28:20-22; Heb. 7: 2, 6.
Tomb.
See article “Sepulchers, Tombs and Burials” just before “Money and Measures”.
Tongues.
The gift of speaking ‘in other tongues' was given to the apostles at Pentecost, somewhat over-riding in grace the confusion of tongues in Gen. 11:7. It was a sign to the gathered multitude, Acts 2:4-11. At the conversion of Cornelius the Gentiles also spake with tongues, and magnified God, Acts 10:45, 46. There was also the gift of tongues at Ephesus, and in the assembly at Corinth, 1 Cor. 14. These tongues were to cease, 1 Cor. 13: 8, while all the gifts needful for the spread of the gospel, and the perfecting of the saints remain: Eph. 4:11-13.
Topaz
τοπάζιον, Rev. 21:20.-Supposed to be a transparent stone of greenish-yellow color: occurs in the LXX in Ex. 28:17; 36:17 (39:10); Job 28:19; Ps. 118:127 (119:127); Ezek. 28:13.
Trance
Acts 10:10; 11: 5; 22:17.-State of being beyond one's self, ‘exstacy.'
Transfigured,
Transformed.1, μετασχηματίζω, ' to change in fashion or form,' spoken of Satan and his ministers who transform themselves so as to deceive, 2 Cor. 11:13, 14, 15. 2, μεταμορφόω, used for the Lord being 'transfigured,' Matt. 17:2; Mark 9:2; and for the Christian being 'transformed ' by the renewing of his mind, Rom. 12: 2, and 'changed' by beholding the glory of the Lord, 2 Cor. 3:18.
Transgression.
See Sin.
Tribulation,
Great.In Matt. 24:21 a great tribulation is spoken of, such as had not been, nor ever shall be, which by the context refers to the Jews: cf. Jer. 30:7; Dan. 12:1: yet Gentiles will be affected by it, for in Rev. 7:14, a great multitude of all nations, and kindreds, and people, and tongues have come out of the great tribulation that will then have come upon the world. There is a threat of ‘great tribulation' in the address to the church in Thyatira, Rev. 2:22, doubtless general, not the same as ‘the great tribulation,' which is specific, and immediately precedes the Lord's appearing.
Tribute.
The tax payable to Rome by the Jews, Matt. 17: 25; 22:17, 19; Luke 20:22; 23:2; Rom. 13:6, 7. 2, Two drachma, valued about 1S. 3½d., the tribute for the temple, Matt. 17:24, to pay which the Lord wrought a miracle.
Turtledoves
Luke 2:24.—A species of pigeon. They were so common in Palestine that the poor could offer a pair of them for a sacrifice, and such were offered when the Lord was presented in the temple.
Undergirding
Acts 27:17.-A system anciently used of binding ropes or chains round a ship in bad weather.
Usury.
Matt. 25:27; Luke 19:23. 'Interest' on money: the Greek word conveys no idea of undue interest.
Veil.
1, the Veil Moses Put on When His Face Shone: It Still Remains on the Hearts of Israel, Though It Is Really Done Away in Christ for Those Who Believe, 2 Cor. 3:13-16. 2, the Veil of the Tabernacle and the Temple Which Shut in the Holy of Holies Typical of Christ’s Flesh. It Was Torn From the Top to the Bottom at His Death, Thus Giving to the Believer Access to God Himself by a New and Living Way, Matt. 27: 51; Heb. 6:19; 9:3; 10:20.
Vine.
The well-known bearer of grapes, Matt. 26: 29; Mark 14:25; Luke 22:18; James 3:12. Christ was 'the true Vine' when on earth in contrast to Israel who was not ‘true,' John 15:1-5; cf. Psa. 80. The 'vine of the earth' is gathered for judgment, Rev. 14:18, 19.
Vinegar
Matt. 27:34, 48; John 19:29, 30, &c.-The thin, sour wine drunk by the soldiers.
Vineyard
Matt. 20; 21:28-41; Mark 12: 1-9; Luke 13:6; 20:13-16; 1 Cor. 9:7.—Israel is the vineyard mostly alluded to in the Gospels. A portion of the produce was paid as rent.
Viper
Acts 28:8.-A small venomous snake. It is applied both by John the Baptist and by the Lord to the rulers of Israel, Matt. 3:7; 12:34; 23: 33; Luke 3:7. They showed a moral likeness to the devil, the old serpent.
Visitation.
Israel knew not when God visited them in the Person of Christ, Luke 19:44. The converted Jews ought so to walk that their enemies should confess to their integrity when God again visits Israel in blessing, 1 Peter 2:12.
Vow
Acts 18:18; 21:23.—The vow of Paul and of the four men appears to have been the vow of Nazariteship, by the head being shaven. The final shaving must be at the temple, Num. 6:18.
Wash,
to1, υίπτω. ἀπον-, 'to wash,' face, hands, feet, &c., Matt. 6:17; 15:2; 27:24; Mark 7:3; John 9: 7, 11, 15; 13:5, 6, 8, 10, 12, 14; 1 Tim. 5:10. 2, λούω, ἀπολ-, from ‘to loosen,' cleanse the body, Acts 9:37; 16:33; 22:16; 1 Cor. 6:11; Eph. 5:26; Tit. 3:5; Heb. 10:22; 2 Peter 2:22; Rev. 1:5. In John 13:10 the person being cleansed stands in contrast to the feet being washed, nipto, because of the defilements of the way. 3, βαπτίζω, ‘dip,' &c., Mark 7:4, 8; Luke 11:38; Heb. 9:10. 4. βρέχω, 'to wet,' rain, Luke 7:38, 44. 5, πλύνω, ἀποπ-, 'to wash,' as clothes, Luke 5:2; Rev, 7:14.
Well
John 4:6, 14; 2 Peter 2:17.-1, πηγή signifies 'fountain' or ' pring.' 2, φρέαρ, ‘well or pit,' John 4:11, 12.
Whale
κητος - Any sea-monster or huge fish, Matt. 12:40. The O. T. says ‘a great fish,' without specifying what fish. It may have been a large shark, which has a much larger gullet than a whale, and in the stomach of which bodies of men have been sometimes found entire.
Wheat.
See Corn.
Willworship,
Col. 2:23.—Voluntary or self-chosen worship: see Col. 2:18.
Windows.
Really doors, with lattice-work to admit the air and give shade from the sun, Acts 20:9; 2 Cor. 11: 33.
Wine
οἶνος, fermented juice of the grape. It was used in the Paschal supper, and in the Lord's supper. Paul recommended Timothy to drink wine for his frequent infirmities. It was intoxicating, Eph. 5:18; 1 Tim. 3:8. New wine is used typically of the new order of things introduced by Christ as needing new vessels to contain it, Matt. 9. 17. The 'new wine' of Acts 2:13 is 'sweet wine,' the sweetness being preserved made it more intoxicating.
Winepress.
A place where grapes were pressed or trodden with the feet, Matt. 21:33; used as a figure for the wicked being crushed in God's judgments on the earth, Rev. 14:19, 20; 19:15.
Winevat
Mark 12:1.-The cavity under a winepress into which the juice could run.
Winked
Acts 17:30.-God 'overlooked' the former times of ignorance, but now enjoins all men everywhere to repent.
Winter.
See “The Seasons and Divisions of Time”just after “Physical Features of Palestine”.
Witchcraft.
See Sorcery.
Witness.
As in Israel, so in the church, any accusation should be confirmed by two or three witnesses, Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28. See MARTYR.
Wolf.
The well-known wild animal, used metaphorically to describe men who molest, worry, and scatter the followers of Christ, Matt. 7:15; 10:16; Luke 10:3; John 10:12; Acts 20:29.
World.
1, Κὀσμος, ‘Order, Regularity,' and 'The World,' Because of Its Natural Order; ‘the World' in All Its Varied Characters, Its Inhabitants, Its Riches, Its Spirit, Its Wisdom, Its Sin, Its Sorrows, Its Judgment, &C., Matt. 4:8; John 1:29; 12:31; 1 Cor. 3:19; 2 Cor. 7:10; James 4:4; 1 John 2:17; 5:19. 2, Αἰών, ‘Being, Age, Duration of Time;' a, 'Age,' in Connection With the World, the Course of Existing Things, Matt. 12:32; 13:22, 39, 40; Luke 1:70; 16:8; John 9:32; Rom. 12:2; 2 Cor. 4:4; Eph. 3:21; 6:12; 2 Tim. 1:9; Heb. 9:26, &C. B, the Material World, Heb. 1:2; 11:3. 3, Οἰκουμένη From 'To Inhabit,' the Habitable World, Matt. 24:14; Acts 11:28; 19:27; 24: 5; Rom. 10:18; Heb. 1:6; Rev. 3:10; 12:9; 16:14. 4, Γῆ, 'The Earth, Land,' Rev. 13:3.
World to Come.
In Heb. 2:5 it is 'habitable world to come'; in Heb. 6:5; Mark 10:30; Luke 18:30; Eph. 1:21 it is 'age to come';both stand in contrast to the present age: cf. Titus 2:12.
Wormwood
ἄψινθος, from ‘not to be drunk,' because of its unfitness and bitterness, Rev. 8:11. The allusion appears to be to the class of plants called Artemisia rather than to any particular variety.
Worship, Worshipper.
The principal word used for worship is προσκυνέω, 'to adore,' to prostrate in homage. It is used for the homage given to man, as in Rev. 3:9; for the worship that will be given to the dragon and the beast, Rev. 13:4, 8, 12, 15; and to the worship of God and of Christ, Matt. 2:2, 11; Heb. 1:6; Rev. 4:10; 14:7, &c. It is the word in John 4:20-24, where the Lord said that worship to God must be in spirit and in truth, and that the Father seeketh such worshippers. The worship of the heart must answer to the nature of God and to the grace of the Father. Another Greek word, λατρεύω, Acts 24:14; Phil. 3: 3, is often translated 'serve,' and has been called 'worship-service.' Anna ‘served' God with fasting and prayers night and day, Luke 2:37. It is to be rendered to God only, Matt. 4:10: cf. 2 Tim. 1:3; Heb. 9:14; 12:28; 13:10; Rev. 7.15; 22:3.
Wrestling
Eph. 6:12.-This is doubtless an allusion to the contests with which the inhabitants of Ephesus were familiar. The Christian wrestles not against flesh and blood; but against the various powers of the enemy in the heavenlies.
Yoke.
That which unites the oxen in plowing, Luke 14:19. Used symbolically of the laborious servitude of the law, Acts 15:10; Gal. 5:1; in contrast to which is the yoke of the Lord, which is easy, and the burden light, Matt. 11:29, 30. We are not to be unequally yoked to unbelievers, 2 Cor. 6:14. Paul calls some one his true yokefellow (probably Epaphroditus), Phil, 4:3.