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Translation	Verse	Text
Amplified Bible©	Mt 4:5	Then the devil took Him into the holy city and placed Him on a turret (pinnacle, gable) of the temple sanctuary. Cross reference(s) provided by the translation: [Neh. 11:1; Dan. 9:24.]

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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

CITY

The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried bricks, and sometimes combustible, Isa 9:10 Am 1:7-14. They were also provided with watchmen, Ps 127:1 So 5:7. The streets of ancient towns were usually narrow, and often unpaved. Some cities were adorned with vast parks and gardens; this was the case with Babylon, which embraced an immense at this day to form any reliable estimate of the population of the cities of Judea. Jerusalem is said by Josephus to have had 150,000 inhabitants, and to have contained, at the time of its siege by the Romans, more than a million of persons crowded in its circuit of four miles of wall. See GATE, REFUGE, CITIES OF, WATCHMEN.

CITY OF DAVID, usually denotes mount Zion, the southwest section of Jerusalem, which David took from the Jebusites, and occupied by a palace and city called by his name. In Lu 2:11, Bethlehem his native city is meant.

CITY OF GOD, De 12:5 Ps 46:4, and the HOLY, HOLINESS CITY, Ne 11:1, names of Jerusalem. Its modern name is El-Kuds, the Holy.

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Word

Easton Dictionary - Definition

CITY

The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the "treasure cities" of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen. 46:34; 47:1-11). In the kingdom of Og in Bashan there were sixty "great cities with walls," and twenty-three cities in Gilead partly rebuilt by the tribes on the east of Jordan (Num. 21:21, 32, 33, 35; 32:1-3, 34-42; Deut. 3:4, 5, 14; 1 Kings 4:13). On the west of Jordan were thirty-one "royal cities" (Josh. 12), besides many others spoken of in the history of Israel.

A fenced city was a city surrounded by fortifications and high walls, with watch-towers upon them (2 Chr. 11:11; Deut. 3:5). There was also within the city generally a tower to which the citizens might flee when danger threatened them (Judg. 9:46-52).

A city with suburbs was a city surrounded with open pasture-grounds, such as the forty-eight cities which were given to the Levites (Num. 35:2-7). There were six cities of refuge, three on each side of Jordan, namely, Kadesh, Shechem, Hebron, on the west of Jordan; and on the east, Bezer, Ramoth-gilead, and Golan. The cities on each side of the river were nearly opposite each other. The regulations concerning these cities are given in Num. 35:9-34; Deut. 19:1-13; Ex. 21:12-14.

When David reduced the fortress of the Jebusites which stood on Mount Zion, he built on the site of it a palace and a city, which he called by his own name (1 Chr. 11:5), the city of David. Bethlehem is also so called as being David's native town (Luke 2:4).

Jerusalem is called the Holy City, the holiness of the temple being regarded as extending in some measure over the whole city (Neh. 11:1).

Pithom and Raamses, built by the Israelites as "treasure cities," were not places where royal treasures were kept, but were fortified towns where merchants might store their goods and transact their business in safety, or cities in which munitions of war were stored. (See PITHOM.)

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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.

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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

DAN

A judge,

1. A son of Jacob by Bilhah, Ge 30:3 35:25. The tribe of Dan was second only to that of Judah in numbers before entering Canaan, Nu 1:39 26:43. A portion was assigned to Dan, extending southeast from the seacoast near Joppa. It bordered on the land of the Philistines, with whom the tribe of Dan had much to do, Jud 13:1-16:31. Their territory was fertile, but small, and the natives were powerful. A part of the tribe therefore sought and conquered another home, Jos 19:1-51 Jud 18:1-31

2. A city originally called Laish, Jud 18:29, at the northern extremity of Israel, in the tribe of Naphtali. "From Dan to Beersheba" denotes the whole extent of the land of promise, Dan being the northern city, and Beersheba the southern one. Dan was seated at the foot of Mount Hermon, four miles west of Paneas, near one source of the Jordan, on a hill now called Tell-el-Kady. Laish at one time belonged to Zidon, and received the name of Dan from a portion of that tribe who conquered and rebuilt it, Jud 18:1-31. It was an idolatrous city even then, and was afterwards the seat of one of the golden calves of Jeroboam, 1Ki 12:28 Am 8:14. Though once and again a very prosperous city, Jud 18:10 Eze 27:19, only slight remains of it now exist.

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Word

Easton Dictionary - Definition

DAN

a judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel's maid (Gen. 30:6, "God hath judged me", Heb. dananni). The blessing pronounced on him by his father was, "Dan shall judge his people" (49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Dan.

The tribe of Dan had their place in the march through the wilderness on the north side of the tabernacle (Num. 2:25, 31; 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Josh. 19:40-48.

The territory of Dan extended from the west of that of Ephraim and Benjamin to the sea. It was a small territory, but was very fertile. It included in it, among others, the cities of Lydda, Ekron, and Joppa, which formed its northern boundary. But this district was too limited. "Squeezed into the narrow strip between the mountains and the sea, its energies were great beyond its numbers." Being pressed by the Amorites and the Philistines, whom they were unable to conquer, they longed for a wider space. They accordingly sent out five spies from two of their towns, who went north to the sources of the Jordan, and brought back a favourable report regarding that region. "Arise," they said, "be not slothful to go, and to possess the land," for it is "a place where there is no want of any thing that is in the earth" (Judg. 18:10). On receiving this report, 600 Danites girded on their weapons of war, and taking with them their wives and their children, marched to the foot of Hermon, and fought against Leshem, and took it from the Sidonians, and dwelt therein, and changed the name of the conquered town to Dan (Josh. 19:47). This new city of Dan became to them a new home, and was wont to be spoken of as the northern limit of Palestine, the length of which came to be denoted by the expression "from Dan to Beersheba", i.e., about 144 miles.

"But like Lot under a similar temptation, they seem to have succumbed to the evil influences around them, and to have sunk down into a condition of semi-heathenism from which they never emerged. The mounds of ruins which mark the site of the city show that it covered a considerable extent of ground. But there remains no record of any noble deed wrought by the degenerate tribe. Their name disappears from the roll-book of the natural and the spiritual Israel.", Manning's Those Holy Fields.

This old border city was originally called Laish. Its modern name is Tell el-Kady, "Hill of the Judge." It stands about four miles below Caesarea Philippi, in the midst of a region of surpassing richness and beauty.

(2.) This name occurs in Ezek 27:19, Authorize Version; but the words there, "Dan also," should be simply, as in the Revised Version, "Vedan," an Arabian city, from which various kinds of merchandise were brought to Tyre. Some suppose it to have been the city of Aden in Arabia. (See MAHANEH-DAN.)

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Word

American Tract Society - Definition

DEVIL

A fallen angel; and particularly the chief of them, the devil, or Satan. He is the great principle of evil in the world; and it is his grand object to counteract the good that God desires to do. He exerts himself, especially with his angels, to draw away the souls of men from embracing salvation through Jesus Christ.

His name signifies the calumniator, or false accuser; as the Hebrew Satan means the adversary. But the Scriptures give him various other appellations descriptive of his character. He is called, "The prince of this world," Joh 12:31; "The prince of the power of the air," Eph 2:2; "The god of this world," 2Co 4:4; "The dragon, that old serpent, the devil," Re 20:2; "That wicked one," 1Jo 5:18; "A roaring lion," 1Pe 5:8; "A murderer," "a liar," Joh 8:44; "Beelzebub," Mt 12:24; "Belial," 2Co 6:15; "The accuser of the brethren," Re 12:10. He is everywhere shown to be full of malignity, cruelty, and deceit, hating God and man. He is ceaselessly active in his efforts to destroy souls, and uses innumerable devices and wiles to adapt his temptations to the varying characters and conditions of men, enticing wicked men, and even good men at times, as well as his own angels, to aid in his work. Almost the whole world has been under his sway. But he is a doomed foe. Christ shall bruise the serpent's head; shall dispossess him for the world, as he has done from individuals, and at length confine him for ever in the place prepared for him and his angels, Mt 25:41.

The word "devils" occurs frequently in the gospels; but it is the translation of a different Greek word from that used to denote the devil, and might be rendered "demons." The Bible applies the other word only to Satan-"the devil", and his angels, who are like their leader in nature and in actions. There are many examples in the New Testament of persons possessed by demons. These are often called demoniacs. Some have argued that these were afflicted by natural diseases, such as epilepsy, insanity, etc., and were not possessed by evil spirits. But our Savior speaks to and commands the demons who actuated the possessed, which demons answered and obeyed, and gave proofs of their presence by tormenting those whom they were obliged to quit. Christ alleges, as proof of his mission, that the demons are cast out; he promises his apostles the same power that he himself exercised against those wicked spirits. Campbell says, "When I find mention made of the number of demons in particular possessions, their actions so particularly distinguished from the actions of the man possessed, conversations held by the former in regard to the disposal of them after their expulsion, and accounts given how they were actually disposed of-when I find desires and passions ascribed particularly to them, and similitudes taken from the conduct which they usually observe, it is impossible for me to deny their existence."

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Word

Easton Dictionary - Definition

DEVIL

(Gr. diabolos), a slanderer, the arch-enemy of man's spiritual interest (Job 1:6; Rev. 2:10; Zech. 3:1). He is called also "the accuser of the brethen" (Rev. 12:10).

In Lev. 17:7 the word "devil" is the translation of the Hebrew sair, meaning a "goat" or "satyr" (Isa. 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen.

In Deut. 32:17 and Ps. 106:37 it is the translation of Hebrew shed, meaning lord, and idol, regarded by the Jews as a "demon," as the word is rendered in the Revised Version.

In the narratives of the Gospels regarding the "casting out of devils" a different Greek word (daimon) is used. In the time of our Lord there were frequent cases of demoniacal possession (Matt. 12:25-30; Mark 5:1-20; Luke 4:35; 10:18, etc.).

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Word	King James Dictionary - Definition
DEVIL	Slanderer; false accuser.

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Word	American Tract Society - Definition
ON	See HELIOPOLIS.

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Word

Easton Dictionary - Definition

ON

light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have "Heliopolis" ("city of the sun") instead of On in Genesis and of Aven in Ezekiel. The "city of destruction" Isaiah speaks of (19:18, marg. "of Heres;" Heb. 'Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., "city of the sun") may be the name given to On, the prophecy being that the time will come when that city which was known as the "city of the sun-god" shall become the "city of destruction" of the sun-god, i.e., when idolatry shall cease, and the worship of the true God be established.

In ancient times this city was full of obelisks dedicated to the sun. Of these only one now remains standing. "Cleopatra's Needle" was one of those which stood in this city in front of the Temple of Tum, i.e., "the sun." It is now erected on the Thames Embankment, London.

"It was at On that Joseph wooed and won the dark-skinned Asenath, the daughter of the high priest of its great temple." This was a noted university town, and here Moses gained his acquaintance with "all the wisdom of the Egyptians."

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Word	American Tract Society - Definition
PINNACLE	Literally a wing; probably some part of the battlements on the outer wall of the temple, perhaps of Solomon's porch, accessible by stairs, Mt 4:5-6. Josephus describes a gallery constructed by Herod to overhang the deep valley of the Kidron, and says that the beholder on looking down from it would become dizzy. See TEMPTATION.

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Word	Easton Dictionary - Definition
PINNACLE	a little wing, (Matt. 4:5; Luke 4:9). On the southern side of the temple court was a range of porches or cloisters forming three arcades. At the south-eastern corner the roof of this cloister was some 300 feet above the Kidron valley. The pinnacle, some parapet or wing-like projection, was above this roof, and hence at a great height, probably 350 feet or more above the valley.

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Word	King James Dictionary - Definition
PINNACLE	Anything that runs out to a point.

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American Tract Society - Definition

SANCTUARY

A holy place devoted to God. It appears to be the name sometimes of the entire temple, Ps 73.17; Heb 9.1; sometimes of the "Holy place," where the altar on incense, the golden candlestick, and the showbread stood, 2Ch 26:18 Heb 9:2; and sometimes of the "Holy of Holies," the most secret and retired part of the temple, in which was the ark of the covenant, and where none but the high priest might enter, and he only once a year on the day of solemn expiation. The same name was also given to the most sacred part of the tabernacle set up in the wilderness, Le 4:6. See TABERNACLE, and TEMPLE.

The temple or earthly sanctuary is an emblem of heaven, Ps 102:19 Heb 9:1,24; and God himself is called a sanctuary, Isa 8:14 Eze 11:16, in reference to the use of temples as a place of refuge for fugitives, because he is the only safe and sacred asylum for sinners pursued by the sword of divine justice.

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Word

Easton Dictionary - Definition

SANCTUARY

denotes, (1) the Holy Land (Ex. 15:17; comp. Ps. 114:2); (2) the temple (1 Chr. 22:19; 2 Chr. 29:21); (3) the tabernacle (Ex. 25:8; Lev. 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), Lev. 4:6; Eph. 2:21, R.V., marg.; (5) God's holy habitation in heaven (Ps. 102:19). In the final state there is properly "no sanctuary" (Rev. 21:22), for God and the Lamb "are the sanctuary" (R.V., "temple"). All is there hallowed by the Divine Presence; all is sancturary.

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Word

American Tract Society - Definition

TEMPLE

A building hallowed by the special presence of God, and consecrated to his worship. The distinctive idea of a temple, contrasted with all other buildings, is that it is the dwelling-place of a deity; and every heathen temple had its idol, but the true and living God dwelt "between the cherubim" in the Holy of Holies at Jerusalem. Hence, figuratively applied, a temple denotes the church of Christ, 2Th 2:4 Re 3:12; heaven, Ps 11:4 Re 7:15; and the soul of the believer, in which the Holy Spirit dwells, 1Co 3:16,17 6:19 2Co 6:16.

After the Lord had instructed David that Jerusalem was the place he had chosen in which to fix his dwelling, that pious prince began to realize his design of preparing a temple for the Lord that might be something appropriate to His divine majesty. But the honor was reserved for Solomon his son and successor, who was to be a peaceful prince, and like David, who had shed much blood in war. David, however, applied himself to collect great quantities of gold, silver, brass, iron, and other materials for this undertaking, 2Sa 1:1-25 7:1-29 1Ch 22:1-19.

The place chosen for erecting this magnificent structure was Mount Moriah, Ge 2:2,14 2Ch 3:1, the summit of which originally was unequal, and its sides irregular; but it was a favorite object of the Jews to level and extend it. The plan and the whole model of this structure was laid by the same divine architect as that of the tabernacle, namely, God himself; and it was built much in the same form as the tabernacle, but was of much larger dimensions. The utensils for the sacred service were also the same as those used in the tabernacle, only several of them were larger, in proportion to the more spacious edifice to which they belonged. The foundations of this magnificent edifice were laid by Solomon, in the year B. C. 1011, about four hundred and eighty years after the exodus and the building of the tabernacle; and it was finished B. C. 1004, having occupied seven years and six months in the building. It was dedicated with peculiar solemnity to the worship of Jehovah, who condescended to make it the place for the special manifestation of his glory, 2Ch 5:1-7:22. The front or entrance to the temple was on the eastern side, and consequently facing the Mount of Olives, which commanded a noble prospect of the building. The temple itself, strictly so called, which comprised the Porch, the Sanctuary, and the Holy of Holies, formed only a small part of the sacred precincts, being surrounded by spacious courts, chambers, and other apartments, which were much more extensive than the temple itself. It should be observed that the word temple does not always denote the central edifice itself, but in many passages some of the outer courts are intended.

From the descriptions which are handed down to us of the temple of Solomon, it is utterly impossible to obtain so accurate an idea of its relative parts and their respective proportions, as to furnish such an account as may be deemed satisfactory to the reader. Hence we find no two writers agreeing in their descriptions. The following account may give a general idea of the building.

The Temple itself was seventy cubits long; the Porch being ten cubits, 1Ki 6:3, the Holy place forty cubits, 1Ki 6:17, and the Most Holy place, twenty cubits, 2Ch 3:8. The width of the Porch, Holy, and Most Holy places was thirty cubits, 1Ki 6:2; but the height of the porch was much greater, being no less than one hundred and twenty cubits, 2Ch 3:4, or four times the height of the rest of the building. The Most Holy place was separated from the Sanctuary by an impervious veil, Lu 23:45, and was perhaps wholly dark, 1Ki 8:12, but for the glory of the Lord which filled it. To the north and south sides, and the west end of the Holy and Most Holy places, or all around the edifice, from the back of the porch on one side, to the back of the porch on the other side, certain buildings were attached. These were called side chambers, and consisted of three stories, each five cubits high, 1Ki 6:10, and joined to the wall of the temple without. Thus the three stories of side chambers, when taken together, were fifteen cubits high, and consequently reached exactly to half the height of the side walls and end of the temple; so that there was abundance of space above these for the windows which gave light to the temple, 1Ki 6:4.

Solomon's temple appears to have been surrounded by two main courts: the inner court, that "of the Priests," 1Ki 6:36 2Ch 4:9; and the outer court, that "of Israel;" these were separated by a "middle wall of partition," with lodges for priests and Levites, for wood, oil, etc., 1Ch 28:12. The ensuing description is applicable to the temple courts in the time of our Lord.

The "court of the Gentiles" was so called because it might be entered by persons of all nations. The chief entrance to it was by the east or Shushan gate, which was the principal gate of the temple. It was the exterior court, and by far the largest of all the courts belonging to the temple, and is said to have covered a space of more than fourteen acres. It entirely surrounded the other courts and the temple itself; and in going up to the temple from its east or outer gate, one would cross first this court, then the court of the Women, then that of Israel, and lastly that of the Priests. This outmost court was separated from the court of the women by a wall three cubits high of lattice work, and having inscriptions on its pillars forbidding Gentiles and unclean persons to pass beyond it, on pain of death, Ac 21:28 Eph 2:13,14. From this court of the Gentiles our Savior drove the persons who had established a cattle-market in it, for the purpose of supplying those with sacrifices who came from a distance, Mt 21:12-13. We must not overlook the beautiful pavement of variegated marble, and the "porches" or covered walks, with columns supported magnificent galleries, with which this court was surrounded. Those on the east, west, and north sides were of the same dimensions; but that on the south was much larger. The porch called Solomon's Joh 10:23 Ac 3:11, was on the east side or front of this court, and was so called because it was built by this prince, upon a high wall rising from the alley of Kidron.

The "court of the Women," called in Scripture the "new court," 2Ch 20:5, and the "outer court," Eze 46:21, separated the court of the Gentiles from the court of Israel, extending along the east side only of the latter. It was called the court of the women because it was their appointed place of worship, beyond which they might not go, unless when they brought a sacrifice, in which case they went forward to the court of Israel. The gate which led into this court from that of the Gentiles, was "the Beautiful gate" of the temple, mentioned in Ac 3:2,10; so called, because the folding doors, lintel, and side-posts were all overlaid with Corinthian brass. The worshipper ascended to its level by a broad flight of steps. It was in this court of the women, called the "treasury," that our Savior delivered his striking discourse to the Jews, related in Joh 8:1-20. It was into this court also that the Pharisee and the publican went to pray, Lu 18:10-13, and hither the lame man followed Peter and John, after he was cured- the court of the women being the ordinary place of worship for those who brought no sacrifice, Ac 3:8. From thence, after prayers, he went back with them, through the "Beautiful gate" of the temple, where he had been lying, and through the sacred fence, into the court of the Gentiles, where, under the eastern piazza, or Solomon's porch, Peter preached Christ crucified. It was in the same court of the women that the Jews laid hold of Paul, when they judged him a violator of the temple by taking Gentiles within the sacred fence, Ac 21:26-29.

The "court of Israel" was separated from the court of the women by a wall thirty-two and a half cubits high on the outside, but on the inside only twenty-five. The reason of which difference was, that as the rock on which the temple stood became higher on advancing westward, the several courts naturally became elevated in proportion. The ascent into this court from the east was by a flight of fifteen steps, of a semicircular form, and the magnificent gate Nicanor. On these steps the Levites stood in singing the "songs of degrees." The whole length of the court from east to west was one hundred and eighty-seven cubits, and the breadth from north to south, one hundred and thirty-five cubits. In this court, and the piazza which surrounded it, the Israelites stood in solemn and reverent silence while their sacrifices were burning in the inner court, and while the services of the sanctuary were performed, Lu 1:8-11,21,22.

Within this court, and surrounded by it, was the "court of the Priests;" one hundred and sixty-five cubits long and one hundred and nineteen cubits wide, and raised two and a half cubits above the surrounding court, from which it was separated by pillars and a railing. Within this court stood the brazen altar on which the sacrifices were consumed, the molten sea in which the priests washed, and the ten brazen lavers for washing the sacrifices; also the various utensils and instruments for sacrificing, which are enumerated in 2Ch 4:1-22. It is necessary to observe here, that although the court of the Priests was not accessible to all Israelites, as that of Israel was to all the priests, yet they might enter it for three several purposes: to lay their hands on the animals which they offered, or to kill them, or to wave some part of them.

From the court of the Priests, the ascent to the temple was by a flight of twelve steps, each half a cubit in height, which led into the sacred porch. Of the dimensions of this in Solomon's temple, as also of the Sanctuary and Holy of Holies, we have already spoken. It was within the door of the porch, and in the sight of those who stood in the courts immediately before it, that the two pillars, Jachiin and Boaz, were placed, 2Ch 3:17 Eze 40:49.

The temple of Solomon retained its pristine splendor but thirtythree years, when it was plundered by Shishak king of Egypt, 1Ki 14:25,26 2Ch 12:9. After this period it underwent sundry profanities and pillages from Hazael, Tiglath-pileser, Sennacherib, etc., 2Ki 12:1-21 16:1-20 18:1-37; and was at length utterly destroyed by Nebuchadnezzar king of Babylon, B. C. 588, after having stood according to Usher, four hundred and twenty-four years, three months, and eight days.

After lying in ruins for fifty-two years, the foundations of the second temple were laid by Zerubbabel, and the Jews who had availed themselves of the privilege granted by Cyrus and returned to Jerusalem, Ezr 1:1-4 2:1 3:8-10. After various hindrances, it was finished and dedicated twenty-one years after it was begun, B. C. 515, Ezr 6:15-16. The dimensions of this temple in breadth and height were double those of Solomon's. The weeping of the people at the laying of the foundation, therefore, Ezr 3:12-13, and the disparaging manner in which they spoke of it, when compared with he first one, Hag 2:3, were occasioned by its inferiority not in size, but in glory. It wanted the five principal things which could invest it with this: namely, the ark and mercy seat, the divine presence or visible glory, the holy fire on the altar, the urim and thummin, and the Spirit of prophecy. In the year B. C. 163, this temple was plundered and profaned by Antiochus Epiphanes, who ordered the discontinuance of the daily sacrifice, offered swine's flesh upon the altar, and completely suspended the worship of Jehovah. Thus it continued for three years, when it was repaired and purified by Judas Maccabaeus, who restored the divine worship, and dedicated it anew.

Herod, having slain all the Sanhedrim, except two, in the first year of his reign, B. C. 37, resolved to atone for it by rebuilding and beautifying the temple. This he was the more inclined to do, both from the peace which he enjoyed, and the decayed state of the edifice. After employing two years in preparing the materials for the work, the temple of Zerubbabel was pulled down, B. C. 17, and fortysix years before the first Passover of Christ's ministry. Although this temple was fit for divine service in nine years and a half, yet a great number of laborers and artificers were still employed in carrying on the outbuildings all the time of our Savior's abode on earth. His presence fulfilled the predictions in Hag 2:9 Mal 3:1. The temple of Herod was considerably larger than that of Zerubbabel, as that of Zerubbabel was larger than Solomon's. For whereas the second temple was seventy cubits long, sixty broad, and sixty high, this was one hundred cubits long, seventy broad, and one hundred high. The porch was raised to the height of one hundred cubits, and was extended fifteen cubits beyond each side of the rest of the building. All the Jewish writers praise this temple exceedingly for its beauty and the costliness of its workmanship. It was built of white marble, exquisitely wrought, and with stones of large dimensions, some of them twenty-five cubits long, eight cubits high, and twelve cubits thick. To these there is no doubt a reference in Mr 13:1 Lu 21:5: "And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones, and what buildings are here!" Luke says, "goodly stones." See a description of the ornaments of one of its gates under VINE.

This splendid building, which rose like a mount of gold and of snow, and was once the admiration and envy of the world, has forever passed away. According to our blessed Lord's prediction, that "there should not be left one stone upon another that should not be thrown down," Mr 13:2, the whole structure above ground was completely demolished by the Roman soldiers, under Titus, A. D. 70. The temple area is now occupied by two Turkish mosques, into which, until recently, neither Jew nor Christian was permitted to enter. Beneath the vast area of El-Haram still exist immense arched ways and vaults of unknown date; also a large and deep well, and other indications that the temple always possessed a copious and perennial supply of water, derived perhaps in part from Gihon by Hezekiah's aqueduct, and in part from Solomon's pools, and flowing off through the fountain of the Virgin and the pool of Siloam. In the outer walls of the present area are seen at several places stones of vast size, evidently belonging to the ancient walls. Near the southwest corner certain huge stones mark the beginning of an arch, a part of the stately bridge which anciently connected the temple are with Mount Zion; and a little north of this spot is the celebrated wailing-place of the Jews. See WALL.

In the time of the kings, a regular guard of Levites was always on duty at the temple, 1Ch 26:1-32 2Ch 23:19. During the supremacy of the Romans there was a Roman garrison in the strong tower of Antonia, which, with its various courts and fortifications, adjoined the temple area on the north, and was connected with it by passages both above and under ground, Joh 18:12 Ac 4:1 5:26 21:31-40.

The utmost veneration and love were always cherished towards the temple by pious Jews, Ps 84:1-12. All the people also, from various motives, gloried in it, many with a bigoted and idolatrous regard. Hence the charge of blaspheming the temple, which was found the most effectual means of enraging the populace against Christ and his followers, Mt 26:61 27:40 Joh 2:19,20 Ac 6:13 21:27-30.

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Word

Easton Dictionary - Definition

TEMPLE

first used of the tabernacle, which is called "the temple of the Lord" (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ's human body (John 2:19, 21). Believers are called "the temple of God" (1 Cor. 3:16, 17). The Church is designated "an holy temple in the Lord" (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen "temple of the great goddess Diana" (Acts 19:27).

This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1 Kings 6:17); "the temple [R.V., 'house'] of the Lord" (2 Kings 11:10); "thy holy temple" (Ps. 79:1); "the house of the Lord" (2 Chr. 23:5, 12); "the house of the God of Jacob" (Isa. 2:3); "the house of my glory" (60:7); an "house of prayer" (56:7; Matt. 21:13); "an house of sacrifice" (2 Chr. 7:12); "the house of their sanctuary" (2 Chr. 36:17); "the mountain of the Lord's house" (Isa. 2:2); "our holy and our beautiful house" (64:11); "the holy mount" (27:13); "the palace for the Lord God" (1 Chr. 29:1); "the tabernacle of witness" (2 Chr. 24:6); "Zion" (Ps. 74:2; 84:7). Christ calls it "my Father's house" (John 2:16).

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