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Translation	Verse	Text
Amplified Bible©	Da 12:2	And many of those who sleep in the dust of the earth shall awake: some to everlasting life and some to shame and everlasting contempt and abhorrence. Cross reference(s) provided by the translation: [John 5:29.]

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Word	Easton Dictionary - Definition
BY	in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, "against myself."

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Word	American Tract Society - Definition
CROSS	A kind of gibbet made of pieces of wood placed transversely, whether crossing at right angles, one at the top of the other, T, or below the top, t, or diagonally, X. Death by the cross was a punishment of the meanest slaves, and was a mark of infamy, De 21:23 Ga 3:13. This punishment was so common among the Romans, that pains, afflictions, troubles, etc., were called "crosses." Our Savior says that his disciples must take up the cross and follow Him. Though the cross is the sign of ignominy and sufferings, yet it is the badge and glory of the Christian. The common way of crucifying was by fastening the criminal with nails, one through each hand, and one through both his feet, or through each foot. Sometimes they were bound with cords, which, though it seems gentler, because it occasions less pain, was really more cruel, because the sufferer was hereby made to languish longer. Sometimes they used both nails and cords for fastenings; and when this was the case, there was no difficulty in lifting up the person, together with his cross, he being sufficiently supported by the cords; near the middle of the cross also there was a wooden projection, which partially supported the body of the sufferer. Before they nailed him to the cross, they generally scourged him with whips or leathern thongs, which was thought more severe and more infamous than scourging with cords. Slaves who had been guilty of great crimes were fastened to a gibbet or cross, and were thus led about the city, and beaten. Our Savior was loaded with his cross, and as he sunk under the burden, Simon the Cyrenian was constrained to bear it after him and with him, Mr 15:21. After the person had been nailed to the cross, a stupefying draught was sometimes administered, in order to render him less sensible to pain, an alleviation which our Savior did not accept, Mt 27:34 Mr 15:23; though he seems afterwards to have taken a little of the common beverage of the soldiers. Sent by the Father to bear the heavy load of penal suffering for a lost race, he felt that he had no right to the palliatives resorted to in ordinary cases, and perfectly lawful except in his own. "The cup which my Father hath given me, shall I not drink it?" Joh 18:11. He drank it, and to the very dregs. The cross being erected under the burning sun, the wounds made by the scourge and the nails soon occasioned a general fever and an intolerable thirst. The blood, interrupted in its regular flow, accumulated in various parts of the body, and caused painful congestions. Every slight writhing of the sufferer increased his anguish, which found no relief but in final mortification and death. Those who were fastened upon the cross lived in that condition several days, and sometimes a week or more. Hence Pilate was amazed at our Savior's dying so soon, because naturally he must have lived longer, Mr 15:44. The legs of the two thieves were broken, to hasten their death, but their bodies might not remain on the cross on the Sabbath say, De 21:23 Jos 8:29; but the crucified were usually left hanging, under the eye of guards, till their bodies fell to the ground, or were devoured by birds and beasts of prey.

Word

American Tract Society - Definition

CROSS

A kind of gibbet made of pieces of wood placed transversely, whether crossing at right angles, one at the top of the other, T, or below the top, t, or diagonally, X. Death by the cross was a punishment of the meanest slaves, and was a mark of infamy, De 21:23 Ga 3:13. This punishment was so common among the Romans, that pains, afflictions, troubles, etc., were called "crosses." Our Savior says that his disciples must take up the cross and follow Him. Though the cross is the sign of ignominy and sufferings, yet it is the badge and glory of the Christian.

The common way of crucifying was by fastening the criminal with nails, one through each hand, and one through both his feet, or through each foot. Sometimes they were bound with cords, which, though it seems gentler, because it occasions less pain, was really more cruel, because the sufferer was hereby made to languish longer. Sometimes they used both nails and cords for fastenings; and when this was the case, there was no difficulty in lifting up the person, together with his cross, he being sufficiently supported by the cords; near the middle of the cross also there was a wooden projection, which partially supported the body of the sufferer. Before they nailed him to the cross, they generally scourged him with whips or leathern thongs, which was thought more severe and more infamous than scourging with cords. Slaves who had been guilty of great crimes were fastened to a gibbet or cross, and were thus led about the city, and beaten. Our Savior was loaded with his cross, and as he sunk under the burden, Simon the Cyrenian was constrained to bear it after him and with him, Mr 15:21.

After the person had been nailed to the cross, a stupefying draught was sometimes administered, in order to render him less sensible to pain, an alleviation which our Savior did not accept, Mt 27:34 Mr 15:23; though he seems afterwards to have taken a little of the common beverage of the soldiers. Sent by the Father to bear the heavy load of penal suffering for a lost race, he felt that he had no right to the palliatives resorted to in ordinary cases, and perfectly lawful except in his own. "The cup which my Father hath given me, shall I not drink it?" Joh 18:11. He drank it, and to the very dregs. The cross being erected under the burning sun, the wounds made by the scourge and the nails soon occasioned a general fever and an intolerable thirst. The blood, interrupted in its regular flow, accumulated in various parts of the body, and caused painful congestions. Every slight writhing of the sufferer increased his anguish, which found no relief but in final mortification and death. Those who were fastened upon the cross lived in that condition several days, and sometimes a week or more. Hence Pilate was amazed at our Savior's dying so soon, because naturally he must have lived longer, Mr 15:44. The legs of the two thieves were broken, to hasten their death, but their bodies might not remain on the cross on the Sabbath say, De 21:23 Jos 8:29; but the crucified were usually left hanging, under the eye of guards, till their bodies fell to the ground, or were devoured by birds and beasts of prey.

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Word

Easton Dictionary - Definition

CROSS

in the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph. 2:16; Heb. 12:2; 1 Cor. 1:17, 18; Gal. 5:11; 6:12, 14; Phil. 3:18). The word is also used to denote any severe affliction or trial (Matt. 10:38; 16:24; Mark 8:34; 10:21).

The forms in which the cross is represented are these:

(1.) The crux simplex (I), a "single piece without transom."

(2.) The crux decussata (X), or St. Andrew's cross.

(3.) The crux commissa (T), or St. Anthony's cross.

(4.) The crux immissa (t), or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord's head, on the projecting beam, was placed the "title." (See CRUCIFIXION .)

After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, "In hoc signo vinces", i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega. (See A.)

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Word	American Tract Society - Definition
DUST	Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave. Shimei cast dust upon David when he fled from Jerusalem, 2Sa 16:13. The Jews treated the apostle Paul in a similar manner in the same city: "They cried out, ?Away with such a fellow from the earth; for it is not fit that he should live.' And as they cried out, and cast off their clothes, and threw dust into the air, the chief captain commanded him to be brought into the castle," Ac 22:22-24. To shake off the dust of the feet against another was expressive of entire renunciation, Mt 10:14 Mr 6:11 Ac 13:51. The threatening of God, recorded in De 28:24, "The Lord shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed," means that instead of fertilizing rains, clouds of fine dust, raised from the parched ground and driven by fierce and burning winds, shall fill the air. Of such a rain of dust, famine and disease would be the natural attendants. S

Word

American Tract Society - Definition

DUST

Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave. Shimei cast dust upon David when he fled from Jerusalem, 2Sa 16:13. The Jews treated the apostle Paul in a similar manner in the same city: "They cried out, ?Away with such a fellow from the earth; for it is not fit that he should live.' And as they cried out, and cast off their clothes, and threw dust into the air, the chief captain commanded him to be brought into the castle," Ac 22:22-24. To shake off the dust of the feet against another was expressive of entire renunciation, Mt 10:14 Mr 6:11 Ac 13:51. The threatening of God, recorded in De 28:24, "The Lord shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed," means that instead of fertilizing rains, clouds of fine dust, raised from the parched ground and driven by fierce and burning winds, shall fill the air. Of such a rain of dust, famine and disease would be the natural attendants. S

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Word

Easton Dictionary - Definition

DUST

Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of "powder and dust" (Deut. 28:24).

To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). "Dust" is used to denote the grave (Job 7:21). "To shake off the dust from one's feet" against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To "lick the dust" is a sign of abject submission (Ps. 72:9); and to throw dust at one is a sign of abhorrence (2 Sam. 16:13; comp. Acts 22:23).

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Word	American Tract Society - Definition
EARTH	In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage. Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2 Jas 3:15. "The lower parts of the earth," means the unseen world of the dead, Ps 63:9 Isa 44:23 Eph 4:9.

Word

American Tract Society - Definition

EARTH

In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.

Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2 Jas 3:15. "The lower parts of the earth," means the unseen world of the dead, Ps 63:9 Isa 44:23 Eph 4:9.

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Word

Easton Dictionary - Definition

EARTH

(1.) In the sense of soil or ground, the translation of the word adamah'. In Gen. 9:20 "husbandman" is literally "man of the ground or earth." Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules' burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.

(2). As the rendering of 'erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (2 Chr. 13:9). In the New Testament "the earth" denotes the land of Judea (Matt. 23:35); also things carnal in contrast with things heavenly (John 3:31; Col. 3:1, 2).

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Word	Easton Dictionary - Definition
EVERLASTING	eternal, applied to God (Gen. 21:33; Deut. 33:27; Ps. 41:13; 90:2). We also read of the "everlasting hills" (Gen. 49:26); an "everlasting priesthood" (Ex. 40:15; Num. 25:13). (See ETERNAL .)

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Word	American Tract Society - Definition
JOHN	1. THE BAPTIST, the forerunner of our Lord Jesus Christ, was the son of Zacharias and Elisabeth, and was born about six months before Christ, as Reland and Robinson suppose at Juttah, Jos 21:16 Lu 1:29, a town some five miles south of Hebron, but according to tradition at a place about four miles west of Jerusalem. Several Old Testament predictions found their fulfillment in him. See Isa 40:3 Mt 3:3 Mal 3:1 4:5 Mt 11:14. His birth, name, and office were also foretold by the angel Gabriel to his father Zacharias while ministering at the temple altar. Several other supernatural incidents attended the visit of Mary to Elisabeth, and the birth and naming of John, Lu 1:1-80. He passed his early life among the crags of Eastern Judea, and when not far from thirty years of age, appeared as a prophet of the Lord. Being also a priest by birth, and an austere Nazarite in appearance and mode of life, he was like a reproduction of Elijah of old. Crowds flocked from all quarters to hear the word of God from his lips boldly denouncing their sins, and to receive the baptism of repentance preparatory to the full revelation of grace in Christ. Among others, the Savior at length came, and was baptized as an example of obedience to all divine enjoinments. John was at once satisfied that Jesus was the Messiah, but "knew him not" by any divine intimation till he saw the appointed sign, the descending Spirit. He then stood forth as the representative of "all the law and the prophets," pointing the world to Christ as an atoning Savior, and thus introduced Him to His public ministry: "Behold the Lamb of God, which taketh away the sin of the world," Joh 1:29 Ga 3:24. John enjoyed at this time a high degree of popular veneration, Lu 3:15; the Sanhedrin sent a deputation to question him, Joh 1:19-28, king Herod "did many things, and heard him gladly." But he laid all he had at the Savior's feet, Joh 1:27 3:33. We read several times of his "disciples," Mt 9:14 Lu 5:33 Joh 3:23-15 4:1; and meet with subsequent traces of the wide extent of his influence, Ac 18:25 19:3. We know not why he continued for a time his separate ministry, instead of attending Christ. He persevered, however, in his faithful labors for reformation; and these, in the second year afterwards, led to his imprisonment by Herod Antipas. See HEROD 3. It was while in prison that he sent two of his disciples to Christ to inquire, "Art thou he that should come, or do we look for another?" Mt 11:3. He may have been moved to send this message by some lingering Jewish views as to a temporal Messiah, who would right all their national wrongs, or by some temporary unbelieving haste to have Christ publicly announce his Messiahship. It was on this occasion that Christ calls him greater than any other prophet; because, of all the prophets of the Messiah, he alone saw Him entering on his work whom all "desired to see;" yet he was less than the "least in the kingdom of God," inasmuch as he died without seeing that kingdom established in the death and resurrection of his Lord. But his earthly work was soon done. Herod, according to Josephus, feared his great influence over the people, and Herodias dreaded his bold fidelity to her husband. The dancing of her daughter Salome, and the vow of the besotted king, furnished a pretext. John was beheaded in prison; his disciples buried his remains with honor, and "went and told Jesus," Mt 14:3-12 2. THE APOSTLE AND EVANGELIST, son of Zebedee and Salome, was a native of Bethsaida in Galilee. Zebedee and his sons were fishermen, and appear to have been in easy circumstances, Mr 1:20 15:40 Joh 18:15 19:27. In John's character there was an admirable mixture of gentleness and force. The picture the Bible gives of him has a peculiar charm, so much peace, humility, charity, and brotherly love glow in it. His affectionate, meditative, spiritual character had also the elements of vigor and decision, Lu 9:54. Though amiable, he was firm and fearless. He was present at the scene of the Savior's crucifixion, which he describes as an eyewitness, Joh 19:35. He was early at the tomb of the Redeemer, and after his ascension, boldly proclaimed the gospel at Jerusalem, Ac 4:13, though imprisoned, scourged, and threatened with death. He was remarkable for devotion to Christ; and it was this, perhaps, as much as ambition, that led him to request a place at His right hand, Mt 20:20-24. He is supposed to have been the youngest of the apostles. He had been a disciple of John the Baptist; but on being directed to Christ, at once attached himself to him. For a time he returned to his employment by the sea of Galilee, but was soon called to leave all and attend the Savior, Lu 5:5-10. Christ had a particular friendship for this lovely and zealous disciple, Joh 13:23 19:26 20:2 21:7. At the last supper, he reclined next to the Savior, and to his care the dying Redeemer committed his mother. Together with Peter and James he witnessed the transfiguration, and the agony in the garden. See JAMES. After the ascension of our Lord, John continued to reside at Jerusalem, where he was one of the chief pillars of the church, Ga 2:9. About A. D. 65, it is thought, he removed to Ephesus, and labored to diffuse the gospel in Asia Minor, where for many years after the death of Paul his great personal and apostolic influence was widely exerted. About A. D. 95, he was banished, probably by Domitian, to the isle of Patmos, where he had the visions described in the Apocalypse. He afterwards returned to Ephesus, where he lived to a very great age, so that he could scarcely go to the assembly of the church without being carried by his disciples. Being now unable to make long discourses, his custom was to say in all assemblies, "Little children, love one another;" and when they wondered at his frequent repetition of this concise exhortation, his answer was, "This is what the Lord commands you; and this, if you do it, is sufficient." Chrysostom, Clement, and Eusebius relate that on his return from Patmos he found that a young man of promise under his charge had been misled, and had joined a band of robbers; and that the aged apostle sought him out in his mountain haunts, and by the blessing of God on his fearless and faithful love, reclaimed his soul from death. He died at Ephesus, in the third year of Trajan, A. D. 100, being then, according to Epiphanius, ninetyfour years of age. He was buried near that city, and several of the fathers mention his sepulchre as being there. Besides the invaluable gospel and the Apocalypse, which bear his name, we have three EPISTLES of JOHN. The first is a catholic or general letter, designed apparently to go with his gospel, and refute certain Gnostic errors as to the person of Christ; but also and chiefly to build up the church universal in truth and grace, and especially in holy love. The second epistle is addressed "to the elect lady," or the excellent Kuria, who was probably some Christian woman eminent for piety and usefulness. The third is directed to Gaius, the Latin Caius, whom John praises for his fidelity and hospitality, and exhorts to persevere in every good work. The Revelation and epistles of John, it is generally believed, were written about 96-98 A. D. They are the latest books of the New Testament cannon, which, as the last surviving apostle, he must have greatly aided in settling. 3. Surnamed MARK. See MARK.

Word

American Tract Society - Definition

JOHN

1. THE BAPTIST, the forerunner of our Lord Jesus Christ, was the son of Zacharias and Elisabeth, and was born about six months before Christ, as Reland and Robinson suppose at Juttah, Jos 21:16 Lu 1:29, a town some five miles south of Hebron, but according to tradition at a place about four miles west of Jerusalem. Several Old Testament predictions found their fulfillment in him. See Isa 40:3 Mt 3:3 Mal 3:1 4:5 Mt 11:14. His birth, name, and office were also foretold by the angel Gabriel to his father Zacharias while ministering at the temple altar. Several other supernatural incidents attended the visit of Mary to Elisabeth, and the birth and naming of John, Lu 1:1-80. He passed his early life among the crags of Eastern Judea, and when not far from thirty years of age, appeared as a prophet of the Lord. Being also a priest by birth, and an austere Nazarite in appearance and mode of life, he was like a reproduction of Elijah of old. Crowds flocked from all quarters to hear the word of God from his lips boldly denouncing their sins, and to receive the baptism of repentance preparatory to the full revelation of grace in Christ. Among others, the Savior at length came, and was baptized as an example of obedience to all divine enjoinments. John was at once satisfied that Jesus was the Messiah, but "knew him not" by any divine intimation till he saw the appointed sign, the descending Spirit. He then stood forth as the representative of "all the law and the prophets," pointing the world to Christ as an atoning Savior, and thus introduced Him to His public ministry: "Behold the Lamb of God, which taketh away the sin of the world," Joh 1:29 Ga 3:24.

John enjoyed at this time a high degree of popular veneration, Lu 3:15; the Sanhedrin sent a deputation to question him, Joh 1:19-28, king Herod "did many things, and heard him gladly." But he laid all he had at the Savior's feet, Joh 1:27 3:33. We read several times of his "disciples," Mt 9:14 Lu 5:33 Joh 3:23-15 4:1; and meet with subsequent traces of the wide extent of his influence, Ac 18:25 19:3. We know not why he continued for a time his separate ministry, instead of attending Christ. He persevered, however, in his faithful labors for reformation; and these, in the second year afterwards, led to his imprisonment by Herod Antipas. See HEROD 3. It was while in prison that he sent two of his disciples to Christ to inquire, "Art thou he that should come, or do we look for another?" Mt 11:3. He may have been moved to send this message by some lingering Jewish views as to a temporal Messiah, who would right all their national wrongs, or by some temporary unbelieving haste to have Christ publicly announce his Messiahship. It was on this occasion that Christ calls him greater than any other prophet; because, of all the prophets of the Messiah, he alone saw Him entering on his work whom all "desired to see;" yet he was less than the "least in the kingdom of God," inasmuch as he died without seeing that kingdom established in the death and resurrection of his Lord. But his earthly work was soon done. Herod, according to Josephus, feared his great influence over the people, and Herodias dreaded his bold fidelity to her husband. The dancing of her daughter Salome, and the vow of the besotted king, furnished a pretext. John was beheaded in prison; his disciples buried his remains with honor, and "went and told Jesus," Mt 14:3-12

2. THE APOSTLE AND EVANGELIST, son of Zebedee and Salome, was a native of Bethsaida in Galilee. Zebedee and his sons were fishermen, and appear to have been in easy circumstances, Mr 1:20 15:40 Joh 18:15 19:27. In John's character there was an admirable mixture of gentleness and force. The picture the Bible gives of him has a peculiar charm, so much peace, humility, charity, and brotherly love glow in it. His affectionate, meditative, spiritual character had also the elements of vigor and decision, Lu 9:54. Though amiable, he was firm and fearless. He was present at the scene of the Savior's crucifixion, which he describes as an eyewitness, Joh 19:35. He was early at the tomb of the Redeemer, and after his ascension, boldly proclaimed the gospel at Jerusalem, Ac 4:13, though imprisoned, scourged, and threatened with death. He was remarkable for devotion to Christ; and it was this, perhaps, as much as ambition, that led him to request a place at His right hand, Mt 20:20-24. He is supposed to have been the youngest of the apostles. He had been a disciple of John the Baptist; but on being directed to Christ, at once attached himself to him. For a time he returned to his employment by the sea of Galilee, but was soon called to leave all and attend the Savior, Lu 5:5-10. Christ had a particular friendship for this lovely and zealous disciple, Joh 13:23 19:26 20:2 21:7. At the last supper, he reclined next to the Savior, and to his care the dying Redeemer committed his mother. Together with Peter and James he witnessed the transfiguration, and the agony in the garden. See JAMES.

After the ascension of our Lord, John continued to reside at Jerusalem, where he was one of the chief pillars of the church, Ga 2:9. About A. D. 65, it is thought, he removed to Ephesus, and labored to diffuse the gospel in Asia Minor, where for many years after the death of Paul his great personal and apostolic influence was widely exerted. About A. D. 95, he was banished, probably by Domitian, to the isle of Patmos, where he had the visions described in the Apocalypse. He afterwards returned to Ephesus, where he lived to a very great age, so that he could scarcely go to the assembly of the church without being carried by his disciples. Being now unable to make long discourses, his custom was to say in all assemblies, "Little children, love one another;" and when they wondered at his frequent repetition of this concise exhortation, his answer was, "This is what the Lord commands you; and this, if you do it, is sufficient." Chrysostom, Clement, and Eusebius relate that on his return from Patmos he found that a young man of promise under his charge had been misled, and had joined a band of robbers; and that the aged apostle sought him out in his mountain haunts, and by the blessing of God on his fearless and faithful love, reclaimed his soul from death. He died at Ephesus, in the third year of Trajan, A. D. 100, being then, according to Epiphanius, ninetyfour years of age. He was buried near that city, and several of the fathers mention his sepulchre as being there.

Besides the invaluable gospel and the Apocalypse, which bear his name, we have three EPISTLES of JOHN. The first is a catholic or general letter, designed apparently to go with his gospel, and refute certain Gnostic errors as to the person of Christ; but also and chiefly to build up the church universal in truth and grace, and especially in holy love. The second epistle is addressed "to the elect lady," or the excellent Kuria, who was probably some Christian woman eminent for piety and usefulness. The third is directed to Gaius, the Latin Caius, whom John praises for his fidelity and hospitality, and exhorts to persevere in every good work. The Revelation and epistles of John, it is generally believed, were written about 96-98 A. D. They are the latest books of the New Testament cannon, which, as the last surviving apostle, he must have greatly aided in settling.

3. Surnamed MARK. See MARK.

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Word

Easton Dictionary - Definition

JOHN

(1.) One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Acts 4:6). He was of the kindred of the high priest; otherwise unknown.

(2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37).

(3.) THE APOSTLE, brother of James the "Greater" (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matt. 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a "Boanerges" (Mark 3:17). This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (18:16, 19, 28) and to the place of crucifixion (19:26, 27). To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (21:1, 7). We find Peter and John frequently after this together (Acts 3:1; 4:13). John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40). He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Rev. 1:11). He suffered under persecution, and was banished to Patmos (1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.

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Word	American Tract Society - Definition
LIFE	In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and make them partakers for ever of his own life, Joh 11:25 14:19.

Word

American Tract Society - Definition

LIFE

In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and make them partakers for ever of his own life, Joh 11:25 14:19.

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Word	Easton Dictionary - Definition
LIFE	generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).

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