Translation | Verse | Text |
Strong Concordance | Re 4:7 | And [2532] the first [4413] beast [2226] was like [3664] a lion [3023], and [2532] the second [1208] beast [2226] like [3664] a calf [3448], and [2532] the third [5154] beast [2226] had [2192] a face [4383] as [5613] a man [444], and [2532] the fourth [5067] beast [2226] was like [3664] a flying [4072] eagle [105]. |
Word | Easton Dictionary - Definition |
BEAST | This word is used of flocks or herds of grazing animals (Ex. 22:5; Num. 20:4, 8, 11; Ps. 78:48); of beasts of burden (Gen. 45:17); of eatable beasts (Prov. 9:2); and of swift beasts or dromedaries (Isa. 60:6). In the New Testament it is used of a domestic animal as property (Rev. 18:13); as used for food (1 Cor. 15:39), for service (Luke 10:34; Acts 23:24), and for sacrifice (Acts 7:42). When used in contradistinction to man (Ps. 36:6), it denotes a brute creature generally, and when in contradistinction to creeping things (Lev. 11:2-7; 27:26), a four-footed animal. The Mosaic law required that beasts of labour should have rest on the Sabbath (Ex. 20:10; 23:12), and in the Sabbatical year all cattle were allowed to roam about freely, and eat whatever grew in the fields (Ex. 23:11; Lev. 25:7). No animal could be castrated (Lev. 22:24). Animals of different kinds were to be always kept separate (Lev. 19:19; Deut. 22:10). Oxen when used in threshing were not to be prevented from eating what was within their reach (Deut. 25:4; 1 Cor.9:9). This word is used figuratively of an infuriated multitude (1 Cor. 15:32; Acts 19:29; comp. Ps. 22:12, 16; Eccl. 3:18; Isa. 11:6-8), and of wicked men (2 Pet. 2:12). The four beasts of Daniel 7:3, 17, 23 represent four kingdoms or kings. |
Word | American Tract Society - Definition |
CALF | The young of the cow, a clean animal much used in sacrifice; hence the expression, "So will we render the calves of our lips," Ho 14:2, meaning, we will offer as sacrifices the prayers and praises of our lips, Heb 13:15. The fatted calf was considered the choicest animal food, Ge 18:7 Am 6:4 Lu 15:23. In Jer 34:18, "they cut the calf in twain, and passed between the parts thereof," there is an allusion to an ancient mode of ratifying a covenant; the parties thus signifying their willingness to be themselves cut in pieces if unfaithful, Ge 15:9-18. THE GOLDEN CALF worshipped by the Jews at mount Sinai, while Moses was absent in the mount, was cast by Aaron from the earrings of the people. Its worship was attended with degrading obscenities, and was punished by the death of three thousand men. The golden calves of Jeroboam were erected by him, one at each extreme of his kingdom, that the ten tribes might be prevented from resorting to Jerusalem to worship, and thus coalescing with the men of Judah, 1Ki 12:26-29. Thus the people "forgot God their Savior," and sank into gross idolatry. Jeroboam is scarcely ever mentioned in Scripture without the brand upon him, "who made Israel to sin," 2Ki 17:21. The prophet Hosea frequently alludes to the calf at Bethel, to the folly and guilt of its worshippers, and to the day when both idol and people should be broken in pieces by the Assyrians. |
Word | Easton Dictionary - Definition |
CALF | Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The "fatted calf" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1 Sam. 28:24; Amos 6:4; Luke 15:23). The words used in Jer. 34:18, 19, "cut the calf in twain," allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Gen. 15:9, 10, 17, 18). The sacrifice of the lips, i.e., priase, is called "the calves of our lips" (Hos. 14:2, R.V., "as bullocks the offering of our lips." Comp. Heb. 13:15; Ps. 116:7; Jer. 33:11). The golden calf which Aaron made (Ex. 32:4) was probably a copy of the god Moloch rather than of the god Apis, the sacred ox or calf of Egypt. The Jews showed all through their history a tendency toward the Babylonian and Canaanitish idolatry rather than toward that of Egypt. Ages after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and the other at Bethel, that he might thus prevent the ten tribes from resorting to Jerusalem for worship (1 Kings 12:28). These calves continued to be a snare to the people till the time of their captivity. The calf at Dan was carried away in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later, in the reign of Hoshea, by Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam is almost always mentioned along with his name (2 Kings 15:28 etc.). |
Word | American Tract Society - Definition |
EAGLE | Job 39:27-30, a large and very powerful bird of prey, hence called the King of birds. There are several species of eagle described by naturalists, and it is probable that this word in the Bible comprehends more than one of these. The noble eastern species, called by Mr. Bruce "the golden eagle," measures eight feet four inches from wing to wing; and from the tip of his tail to the point of his beak, when dead, four feet seven inches. Of all known birds, the eagle flies not only the highest, Pr 23:5 Jer 49:16 Ob 1:4, but also with the greatest rapidity. To this circumstance there are several striking allusions in the sacred volume, 2Sa 1:23 Job 9:26 La 4:19. Among the evils threatened to the Israelites in case of their disobedience, the prophet names one in the following terms: "The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth," De 28:49. The march of Nebuchadnezzar against Jerusalem, is predicted in similar terms: "Behold, he shall come up as clouds, and his chariots as a whirlwind: his horses are swifter than eagles," Jer 4:13 48:40 49:22 Ho 8:1. This bird was a national emblem on Persian and Roman standards, as it now is on United States' coins. The eagle, it is said, lives to a great age; and like other birds of prey, sheds his feathers in the beginning of spring, after which his old age assumes the appearance of youth. To this David alludes, when gratefully reviewing the mercies of Jehovah: "Who satisfieth thy mouth with good things, so that thy youth is renewed like eagle's," Ps 103:5 Isa 40:31. The careful pains of the eagle in teaching its young to fly, beautifully illustrate God's providential care over Israel, Ex 19:4 De 32:11,12. The eagle is remarkable for its keen sight and scent. Its flesh, like that of all birds of prey, was unclean to the Jews; and is never eaten by any body, unless in cases of necessity, Mt 24:28 Lu 17:37. |
Word | Easton Dictionary - Definition |
EAGLE | (Herb. nesher; properly the griffon vulture or great vulture, so called from its tearing its prey with its beak), referred to for its swiftness of flight (Deut. 28:49; 2 Sam. 1:23), its mounting high in the air (Job 39:27), its strength (Ps. 103:5), its setting its nest in high places (Jer. 49:16), and its power of vision (Job 39:27-30). This "ravenous bird" is a symbol of those nations whom God employs and sends forth to do a work of destruction, sweeping away whatever is decaying and putrescent (Matt. 24:28; Isa. 46:11; Ezek. 39:4; Deut. 28:49; Jer. 4:13; 48:40). It is said that the eagle sheds his feathers in the beginning of spring, and with fresh plumage assumes the appearance of youth. To this, allusion is made in Ps. 103:5 and Isa. 40:31. God's care over his people is likened to that of the eagle in training its young to fly (Ex. 19:4; Deut. 32:11, 12). An interesting illustration is thus recorded by Sir Humphry Davy:, "I once saw a very interesting sight above the crags of Ben Nevis. Two parent eagles were teaching their offspring, two young birds, the maneuvers of flight. They began by rising from the top of the mountain in the eye of the sun. It was about mid-day, and bright for the climate. They at first made small circles, and the young birds imitated them. They paused on their wings, waiting till they had made their flight, and then took a second and larger gyration, always rising toward the sun, and enlarging their circle of flight so as to make a gradually ascending spiral. The young ones still and slowly followed, apparently flying better as they mounted; and they continued this sublime exercise, always rising till they became mere points in the air, and the young ones were lost, and afterwards their parents, to our aching sight." (See Isa. 40:31.) There have been observed in Palestine four distinct species of eagles, (1) the golden eagle (Aquila chrysaetos); (2) the spotted eagle (Aquila naevia); (3) the common species, the imperial eagle (Aquila heliaca); and (4) the Circaetos gallicus, which preys on reptiles. The eagle was unclean by the Levitical law (Lev. 11:13; Deut. 14:12). |
Word | American Tract Society - Definition |
FACE | Face and presence, expressed by the same word in Hebrew, are often put for the person himself, Ge 48:11 Ex 33:14 Isa 63:9. No man has seen the face of God, that is, had a full revelation of his glory, Ex 33:20 Joh 1:18 1Ti 6:16. To see him "face to face," is to enjoy his presence, Ge 32:30 Nu 14:14 De 5:4, and have a clear manifestation of his nature and grace, 1Co 13:12. |
Word | Easton Dictionary - Definition |
FACE | means simply presence, as when it is recorded that Adam and Eve hid themselves from the "face [R.V., 'presence'] of the Lord God" (Gen. 3:8; comp. Ex. 33:14, 15, where the same Hebrew word is rendered "presence"). The "light of God's countenance" is his favour (Ps. 44:3; Dan. 9:17). "Face" signifies also anger, justice, severity (Gen. 16:6, 8; Ex. 2:15; Ps. 68:1; Rev. 6:16). To "provoke God to his face" (Isa. 65:3) is to sin against him openly. The Jews prayed with their faces toward the temple and Jerusalem (1 Kings 8:38, 44, 48; Dan. 6:10). To "see God's face" is to have access to him and to enjoy his favour (Ps. 17:15; 27:8). This is the privilege of holy angels (Matt. 18:10; Luke 1:19). The "face of Jesus Christ" (2 Cor. 4:6) is the office and person of Christ, the revealer of the glory of God (John 1:14, 18). |
Word | American Tract Society - Definition |
LION | The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of Samson and of David, Jud 14:5,6 1Sa 17:34-36, the story of the disobedient prophet slain by a lion, 1Ki 13:28, and of the obedient Daniel, safe in the lion's den, Da 6:1-28; also the sublime image of Jehovah's care for his people, in Isa 31:4. "The Lion of the tribe of Judah," Re 5:5, is Jesus Christ, who sprung from the tribe of Judah and the race of David, and overcame death, the world, and the devil. It is supposed that a lion was the device of the tribe of Judah; whence this allusion, Ge 49:9. |
Word | Easton Dictionary - Definition |
MAN | (1.) Heb. 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25). Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See FALL.) |
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