| Translation | Verse | Text |
| King James | 1Ch 16:39 | And Zadok the priest, and his brethren the priests, before the tabernacle of the LORD in the high place that was at Gibeon, |
| Word | American Tract Society - Definition |
| GIBEON | A considerable city of the Hivites, afterwards a Levitical city in the tribe of Benjamin, Jos 18:25 21:17. It lay near Geba and Gibeah, and is sometimes wrongly taken for Geba. Its Canaanite inhabitants secured a treaty with Joshua and the elders of Israel by strategem, and were made hewers of wood for the sanctuary. Five neighboring kings unitedly fell upon them; but were defeated by the Jews in a great battle, during which "the sun stood still upon Gibeon," Jos 9:10. Here the tabernacle was set up for many years, 1Ch 16:39 21:29 2Ch 1:3,4; and here god communed by night with young king Solomon, 1Ki 3:4-15. It is also memorable for two scenes in the life of Joab, 2Sa 2:12-32 20:8-12 Jer 41:12. It stood on an eminence, six miles north of Jerusalem. |
| Word | Easton Dictionary - Definition |
| GIBEON | hill-city, "one of the royal cities, greater than Ai, and all the men thereof were mighty" (Josh. 10:2). Its inhabitants were Hivites (11:19). It lay within the territory of Benjamin, and became a priest-city (18:25; 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem. A deputation of the Gibeonites, with their allies from three other cities (Josh. 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan (Ex. 23:32; 34:12; Num. 33:55; Deut. 7:2). The deception practised on Joshua was detected three days later; but the oath rashly sworn "by Jehovah God of Israel" was kept, and the lives of the Gibeonites were spared. They were, however, made "bondmen" to the sanctuary (Josh. 9:23). The most remarkable incident connected with this city was the victory Joshua gained over the kings of Palestine (Josh. 10:16-27). The battle here fought has been regarded as "one of the most important in the history of the world." The kings of southern Canaan entered into a confederacy against Gibeon (because it had entered into a league with Joshua) under the leadership of Adoni-zedec, king of Jerusalem, and marched upon Gibeon with the view of taking possession of it. The Gibeonites entreated Joshua to come to their aid with the utmost speed. His army came suddenly upon that of the Amorite kings as it lay encamped before the city. It was completely routed, and only broken remnants of their great host found refuge in the fenced cities. The five confederate kings who led the army were taken prisoners, and put to death at Makkedah (q.v.). This eventful battle of Beth-horon sealed the fate of all the cities of Southern Palestine. Among the Amarna tablets is a letter from Adoni-zedec (q.v.) to the king of Egypt, written probably at Makkedah after the defeat, showing that the kings contemplated flight into Egypt. This place is again brought into notice as the scene of a battle between the army of Ish-bosheth under Abner and that of David led by Joab. At the suggestion of Abner, to spare the effusion of blood twelve men on either side were chosen to decide the battle. The issue was unexpected; for each of the men slew his fellow, and thus they all perished. The two armies then engaged in battle, in which Abner and his host were routed and put to flight (2 Sam. 2:12-17). This battle led to a virtual truce between Judah and Israel, Judah, under David, increasing in power; and Israel, under Ish-bosheth, continually losing ground. Soon after the death of Absalom and David's restoration to his throne his kingdom was visited by a grievous famine, which was found to be a punishment for Saul's violation (2 Sam. 21:2, 5) of the covenant with the Gibeonites (Josh. 9:3-27). The Gibeonites demanded blood for the wrong that had been done to them, and accordingly David gave up to them the two sons of Rizpah (q.v.) and the five sons of Michal, and these the Gibeonites took and hanged or crucified "in the hill before the Lord" (2 Sam. 21:9); and there the bodies hung for six months (21:10), and all the while Rizpah watched over the blackening corpses and "suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night." David afterwards removed the bones of Saul and Jonathan at Jabeshgilead (21:12, 13). Here, "at the great stone," Amasa was put to death by Joab (2 Sam. 20:5-10). To the altar of burnt-offering which was at Gibeon, Joab (1 Kings 2:28-34), who had taken the side of Adonijah, fled for sanctuary in the beginning of Solomon's reign, and was there also slain by the hand of Benaiah. Soon after he came to the throne, Solomon paid a visit of state to Gibeon, there to offer sacrifices (1 Kings 3:4; 2 Chr. 1:3). On this occasion the Lord appeared to him in a memorable dream, recorded in 1 Kings 3:5-15; 2 Chr. 1:7-12. When the temple was built "all the men of Israel assembled themselves" to king Solomon, and brought up from Gibeon the tabernacle and "all the holy vessels that were in the tabernacle" to Jerusalem, where they remained till they were carried away by Nebuchadnezzar (2 Kings 24:13). |
| Word | American Tract Society - Definition |
| LORD | This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH. |
| Word | Easton Dictionary - Definition |
| LORD | There are various Hebrew and Greek words so rendered. (1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Jehovah" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version. (2.) Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name "Jehovah," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai. (3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Jehovah" and "'Adonai." (4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. "The men of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13). (5.) Heb. seren, applied exclusively to the "lords of the Philistines" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron. |
| Word | American Tract Society - Definition |
| PRIEST | One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to serve him in his tabernacle, and the priesthood was annexed to the family of Aaron, the right of offering sacrifices and oblations to God was reserved to the priests of this family, Nu 16:40. The punishment of Uzziah king of Judah is well known, who having presumed to offer incense to the Lord, was suddenly smitten with a leprosy, 2Ch 26:19. See also the case of Saul, 1Sa 13:7-14. However, it seems that on certain occasions the Hebrew prophets offered sacrifice to the Lord, especially before a constant place of worship was fixed at Jerusalem. See 1Sa 7:9, where Samuel, who was not a priest offered a lamb for a burnt sacrifice to the Lord. See also 1Sa 9:13 16:5 1Ki 18:31,33. The Lord having reserved to himself the firstborn of Israel because he had preserved them from the hand of the destroying angel in Egypt, by way of exchange and compensation, he accepted the tribe of Levi for the service of his tabernacle, Nu 3:41. Thus the whole tribe of Levi was appointed to the sacred ministry, but not all in the same manner; for of the three sons of Levi, Gershom, Kohath, and Merari, the heads of the three great families, the Lord chose the family of Kohath, and out of this family the house of Aaron, to exercise the functions of the priesthood. Al the rest of the family of Kohath, even the children of Moses and their descendants remained among the Levites. The high priest was at the head of all religious affairs, and was the ordinary judge of all difficulties that belonged thereto, and even of the general justice and judgment of the Jewish nation, as being at the head of all the priests by whom this was administered, De 17:8-12 19:17 21:5 33:8,10 Eze 44:24. He only had the privilege of entering the sanctuary once a year, on the day of solemn expiation, to make atonement for the sins of the whole people, Le 16:2, etc. He was to be born of one of his own tribe, whom his father had married a virgin; and was to be exempt from corporal defect, Le 21:13. In general, no priest who had any such defect could offer sacrifice, or enter the holy place to present the showbread. But he was to be maintained by the sacrifices offered at the tabernacle, Le 21:17-22. The high priest also received a tithe from the Levites, Nu 18:28. God also appropriated to the high priest the oracle of his truth; so that when he was habited in the proper ornaments of his dignity, and with the Urim and Thummim, he answered questions proposed to him, and God disclosed to him secret and future things. He was forbidden to mourn for the death of any of his relations, even for his father or mother; or to enter into any place where a dead body lay, that he might not contract or hazard the contraction of uncleanness, Le 21:10-12. The priests served immediately at the altar. They slew and dressed the public sacrifices, or at least it was done by the Levites under their direction. Private offerers slew their own victims, except in the case of turtledoves or young pigeons. But all offerings upon the altar, the sprinkling of blood included, were made by the priests alone. They kept up a perpetual fire on the altar of burnt sacrifices, and in the lamps of the golden candlestick in the sanctuary; they kneaded the loaves of showbread, baked them, offered them on the golden altar in the sanctuary, and changed them every Sabbath-day. Compare Ex 28:29 Le 8:1-36. Every day, night and morning, a priest appointed by casting of lots at the beginning of the week, brought into the sanctuary a smoking censer of incense, and set it on the golden table, otherwise called the altar of incense, Lu 1:9. The sacred dress of the priests consisted of the following articles: short linen drawers; a close-fitting tunic of fine linen or cotton, of woven work, broidered, reaching to the feet, and furnished with sleeves; a girdle of fine linen. Plain linen ephods are also ascribed to them, 1Sa 22:18; and a bonnet or turban, also of fine linen, in many folds. The priests always officiated with uncovered feet. The high priests were nearly the same dress with the priests, and four articles in addition: an outer tunic, called the robe of the ephod, woven entire, blue, with an ornamented border around the neck, and a fringe at the bottom made up of pomegranates and golden bells: an ephod of blue, and purple, and scarlet, and fine linen, with golden threads interwoven, covering the body from the neck to the thighs; having shoulder-pieces joined on the shoulders by clasps of gold in which were set onyx-stones graven with the names of the twelve tribes of Israel; and also a girdle of fine linen, woven with blue, purple, scarlet, and gold, passed several times round the body: a breastplate, attached at its four corners to the ephod, and likewise bearing the names of the twelve tribes on twelve precious stones; and the miter, a high and ornamented turban having on the front a gold plate with the inscription, "Holiness to the Lord." Neither he nor the priests wore their sacred dresses out of the temple as we infer from Eze 42:14 44:17-19 Ac 23:5. The Lord had given no lands of inheritance to the tribe of Levi, in the Land of Promise. He intended that they should be supported by the tithes, the first fruits, the offerings made in the temple and by their share of the sin offerings and thanksgiving offerings sacrificed in the temple; of which certain parts were appropriated to them. In the peace offerings, they had the shoulder and the breast, Le 7:33,34; in the sin offering, they burnt on the altar the fat that covers the bowels, the liver, and the kidneys; the rest belonged to themselves, Le 7:6,10. The skin or fleece of every sacrifice also belonged to them. When an Israelite sacrificed any animal for his own use, he was to give the priest the shoulder, the stomach, and the jaws, De 18:3. The priest had also a share of the wool when sheep were shorn, De 18:4. Thus, though the priests had no lands or inheritances, their temporal wants were supplied. God provided them houses and accommodations, by appointing forty-eight cities, six were appointed as cities of refuge for those who had committed casual and involuntary manslaughter. The priests had thirteen of these cities; the others belonged to the Levites, Jos 21:10. A principal employment of the priests, next to attending on the sacrifices and the temple service, was the instruction of the people and the deciding of controversies; distinguishing the several sorts of leprosy, divorce causes, the waters of jealousy, vows, causes relating to the law and uncleanness, etc. They publicly blessed the people in the name of the Lord. In time of war their duty was to carry the Ark of the Covenant, to consult the Lord, to sound the holy trumpets, and to encourage the army, Nu 10:8-9 De 20:2. The priesthood of Christ is the substance and truth, of which that of the Jews was but a shadow and figure. Christ, the everlasting priest according to the order of Melchizedek, abides forever, as Paul observes; whereas the priests according to the order of Aaron were mortal, and therefore could not continue long, Heb 7:1-28. The Lord, to express to the Hebrews what great favors he would confer on them, says he would make them kings and priests, Ex 19:6; and Peter repeats this promise to Christians, or rather, he tells them that they are in truth what Moses promised to Israel, 1Pe 2:5,9. See also Re 1:6. In an important sense every Christian offers himself a spiritual sacrifice, "acceptable to God through Jesus Christ;" but in the Christian church, there is no priest to make expiation for sin by a sacrifice but Christ alone, Heb 9:11-26. |
| Word | Easton Dictionary - Definition |
| PRIEST | The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices. At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5). The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the priests' dress (Ex. 28:40-43) and the manner of their consecration to the office (29:1-37). Their duties were manifold (Ex. 27:20, 21; 29:38-44; Lev. 6:12; 10:11; 24:8; Num. 10:1-10; Deut. 17:8-13; 33:10; Mal. 2:7). They represented the people before God, and offered the various sacrifices prescribed in the law. In the time of David the priests were divided into twenty-four courses or classes (1 Chr. 24:7-18). This number was retained after the Captivity (Ezra 2:36-39; Neh. 7:39-42). "The priests were not distributed over the country, but lived together in certain cities [forty-eight in number, of which six were cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem. Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin." The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered "one sacrifice for sins" "once for all" (Heb. 10:10, 12). There is now no human priesthood. (See Epistle to the Hebrews throughout.) The term "priest" is indeed applied to believers (1 Pet. 2:9; Rev. 1:6), but in these cases it implies no sacerdotal functions. All true believers are now "kings and priests unto God." As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day. |
| Word | American Tract Society - Definition |
| TABERNACLE | A tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see TENT. In the Scriptures it is employed more particularly of the tent made by Moses at the command of God, for the place of religious worship of the Hebrews, before the building of the temple. The directions of God, and the account of the execution of them, are contained in Ex 25:1-40, and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony. The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, Ex 26.15-30; 36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in solid sockets or vases of silver. Above, they were secured by bars of the same wood overlaid with gold, passing through rings of gold which were fixed to the boards. On the east end, which was the entrance, there were no boards, but only five pillars of shittim wood, whose chapters and fillets were overlaid with gold and their hooks of gold, standing in five sockets of brass. The tabernacle thus erected was covered with four different kinds of curtains. The first and inner curtain was composed of fine linen, magnificently embroidered with figures of cherubim, in shades of blue, purple, and scarlet; this formed the beautiful ceiling. The next covering was made of fine goats' hair; the third of rams' skins or morocco dyed red; and the fourth and outward covering of a thicker leather. See BADGERS' SKINS. We have already said that the east end of the tabernacle had no boards, but only five pillars of shittim wood; it was therefore closed with a richly embroidered curtain suspended from these pillars, Ex 27:16. Such was the external appearance of the sacred tent, which was divided into two apartments by means of four pillars of shittim wood overlaid with gold, like the pillars before described, two cubits and a half distant from each other; only they stood in sockets of silver instead of brass, Ex 26:32 36:36; and on these pillars was hung a veil, formed of the same materials as the one placed at the east end, Ex 26:31-33 36:35 Heb 9:3. The interior of the tabernacle was thus divided, it is generally supposed, in the same proportions as the temple afterwards built according to its model; two-thirds of the whole length being allotted to the first room, or the Holy Place, and one-third to the second, or Most Holy Place. Thus the former would be twenty cubits long, ten wide, and ten high, and the latter ten cubits every way. It is observable, that neither the Holy nor the Most Holy place had any window. Hence the need of the candlestick in the one, for the service that was performed therin. The tabernacle thus described stood in an open space or court of an oblong form, one hundred cubits in length, and fifty in breadth, situated due east and west, Ex 27:18. This court was surrounded with pillars of brass, filleted with silver, and placed at the distance of five cubits from each other, twenty on each side and ten on each end. Their sockets were of brass, and were fastened to the earth with pins of the same metal, Ex 38:10,17,20. Their height was probably five cubits, that being the length of the curtains that were suspended on them, Ex 28:18. These curtains, which formed an enclosure round the court, were of fine twined white linen yarn, Ex 27:9 38:9,16, except that at the entrance on the east end, which was of blue and purple and scarlet and fine white twined linen, with cords to draw it either up or aside when the priests entered the court, Ex 27:16 38:18. Within this area stood the altar of burntofferings, and the laver with its foot or base. This altar was placed in a line between the door of the court and the door of the tabernacle, but nearer the former, Ex 40:6,29; the laver stood the altar of burnt-offering and the door of the tabernacle, Ex 38:8. In this court all the Israelites presented their offerings, vows, and prayers. But although the tabernacle was surrounded by the court, there is no reason to think that it stood in the center of it. It is more probable that the area at the east end was fifty cubits square; and indeed a less space than that could hardly suffice for the work that was to be done there, and for the persons who were immediately to attend the service. We now proceed to notice the furniture which the tabernacle contained. In the Holy Place to which none but priests were admitted, Heb 9:6, were three objects worthy of notice: namely, the altar of incense, the table for the show-bread, and the candlestick for the showbread, and the candlestick for the lights, all of which have been described in their respective places. The altar of incense was placed in the middle of the sanctuary, before the veil, Ex 30:6-10 40:26-27; and on it the incense was burnt morning and evening, Ex 30:7,8. On the north side of the altar of incense, that is, on the right hand of the priest as he entered, stood the table for the show-bread, Ex 26:35 40:22,23; and on the south side of the Holy Place, the golden candlestick, Ex 25:31-39. In the Most Holy Place, into which only the high priest entered once a year, Heb 9:7, was the ark, covered by the mercy-seat and the cherubim. The gold and silver employed in decorating the tabernacle are estimated at not less than a million of dollars. The remarkable and costly structure thus described was erected in the wilderness of Sinai, on the first day of the first month of the second year, after the Israelites left Egypt, Ex 40.17; and when erected was anointed, together with its furniture, with holy oil, Ex 40:9-11, and sanctified by blood, Ex 24:6-8 Heb 9:21. The altar of burnt offerings, especially, was sanctified by sacrifices during seven days, Ex 29:37; while rich donations were given by the princes of the tribes for the service of the sanctuary, Nu 7:1. We should not omit to observe, that the tabernacle was so constructed as to be taken to pieces and put together again, as occasion required. This was indispensable; it being designed to accompany the Israelites during their travels in the wilderness. With it moved and rested the pillar of fire and of cloud. As often as Israel removed, the tabernacle was taken to pieces by the priests, closely covered, and borne in regular order by the Levites, Nu 4:1-49. Wherever they encamped, it was pitched in the midst of their tents, which were set up in a quadrangular form, under their respective standards, at a distance from the tabernacle of two thousand cubits; while Moses and Aaron, with the priests and Levites, occupied a place between them. How long this tabernacle existed we do not know. During the conquest it remained at Gilgal, Jos 4:19 10:43. After the conquest it was stationed for many years at Shiloh, Jos 18:1 1Sa 1:3. In 2Sa 6:17, and 1Ch 15:1, it is said that David had prepared and pitched a tabernacle in Jerusalem for the ark, which before had long been at Kirjath-jearim, and then in the house of Obed-edom, 1Ch 13:6,14 2Sa 6:11,12. In 1Ch 21:29, it is said that the tabernacle of Moses was still at Gibeon at that time; and it would therefore seem that the ark had long been separated from it. The tabernacle still remained at Gibeon in the time of Solomon, who sacrificed before it, 2Ch 1:3,13. This is the last mention made of it; for apparently the tabernacle brought with the ark into the temple, 2Ch 5:5, was the tent in which the ark had been kept on Zion, 2Ch 1:4 5:2. Feast of Tabernacles. This festival derives its name from the booths in which the people dwelt during its continuance, which were constructed of the branches and leaves of trees, on the roofs of their houses, in the courts, and also in the streets. Nehemiah describes the gathering of palm-branches, olive branches, myrtlebranches, etc., for this occasion, from the Mount of Olives. It was one of the three great festivals of the year, at which all the men of Israel were required to be present, De 16:16. It was celebrated during eight days, commencing on the fifteenth day of the month Tishri, that is, fifteen days after the new moon in October; and the first and last days were particularly distinguished, Le 23:34-43 Ne 8:14-18. This festival was instituted in memory of the forty years' wanderings of the Israelites in the desert, Le 23:42,43, and also as a season of gratitude and thanksgiving for the gathering in of the harvest; whence it is also called the Feast of the Harvest, Ex 23:16 34:22. The season was an occasion of rejoicing and feasting. The public sacrifices consisted of two rams and fourteen lambs on each of the first seven days, together with thirteen bullocks on the first day, twelve on the second, eleven on the third, ten on the fourth, nine on the fifth, eight on the sixth, and seven on the seventh; while on the eighth day one bullock, one ram, and seven lambs were offered, Nu 29:12-39. On every seventh year, the law of Moses was also read in public, in the presence of all the people, De 31:10-13 Ne 8:18. To these ceremonies the later Jews added a libation of water mingled with wine, which was poured upon the morning sacrifice of each day. The priests, having filled a vessel of water from the fountain of Siloam, bore it through the water gate to the temple, and there, while the trumpets and horns were sounding, poured it upon the sacrifice arranged upon the altar. This was probably done as a memorial of the abundant supply of water which God afforded to the Israelites during their wanderings in the desert; and perhaps with reference to purification from sin, 1Sa 7:6. This was accompanied with the singing of Isa 12:1-6: "With joy shall ye draw water from the wells of salvation;" and may naturally have suggested our Savior's announcement while attending this festival, "If any man thirst, let him come unto me and drink," Joh 7:37,38. The first and eighth days of the festival were Sabbaths to the Lord, in which there was a holy convocation, and in which all labor was prohibited, Le 23:39 Nu 29:12,35; and as the eighth was the last festival day celebrated in the course of each year, it appears to have been esteemed as peculiarly important and sacred. |
| Word | Easton Dictionary - Definition |
| TABERNACLE | (1.) A house or dwelling-place (Job 5:24; 18:6, etc.). (2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., "Siccuth"). (3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling. (4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the movable tent-temple which Moses erected for the service of God, according to the "pattern" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of the congregation," rather "of meeting", i.e., where God promised to meet with Israel (Ex. 29:42); the "tabernacle of the testimony" (Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15); the "tabernacle of witness" (Num. 17:8); the "house of the Lord" (Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a "sanctuary" (Ex. 25:8). A particular account of the materials which the people provided for the erection and of the building itself is recorded in Ex. 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Ex. 35:30-35). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (12:35, 36). The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Ex. 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34. Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also "the sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the interior, the holy of holies, "the holy place," "the Holiest," the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered. The order as well as the typical character of the services of the tabernacle are recorded in Heb. 9; 10:19-22. The holy of holies, a cube of 10 cubits, contained the "ark of the testimony", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded. The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense. Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Ex. 30:18), which stood between the altar and the tabernacle. The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31). The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed to Shiloh (Josh. 18:1), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam. 21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4). The word thus rendered ('ohel) in Ex. 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected. |
| Word | King James Dictionary - Definition |
| TABERNACLE | A tent, booth or dwelling. |
| Word | American Tract Society - Definition |
| ZADOK | The son of Ahitub, and father of Ahimaaz, high-priest of the Jews in the reigns of Saul and David. See ABIATHAR. Others of this name are mentioned in 2Ki 15:33 1Ch 6:12 Ezr 7:2 Ne 3:4 13:13. |
| Word | Easton Dictionary - Definition |
| ZADOK | righteous. (1.) A son of Ahitub, of the line of Eleazer (2 Sam. 8:17; 1 Chr. 24:3), high priest in the time of David (2 Sam. 20:25) and Solomon (1 Kings 4:4). He is first mentioned as coming to take part with David at Hebron (1 Chr. 12:27, 28). He was probably on this account made ruler over the Aaronites (27:17). Zadok and Abiathar acted as high priests on several important occasions (1 Chr. 15:11; 2 Sam. 15:24-29, 35, 36); but when Adonijah endeavoured to secure the throne, Abiathar went with him, and therefore Solomon "thrust him out from being high priest," and Zadok, remaining faithful to David, became high priest alone (1 Kings 2:27, 35; 1 Chr. 29:22). In him the line of Phinehas resumed the dignity, and held it till the fall of Jerusalem. He was succeeded in his sacred office by his son Azariah (1 Kings 4:2; comp. 1 Chr. 6:3-9). (2.) The father of Jerusha, who was wife of King Uzziah, and mother of King Jotham (2 Kings 15:33; 2 Chr. 27:1). (3.) "The scribe" set over the treasuries of the temple by Nehemiah along with a priest and a Levite (Neh. 13:13). (4.) The sons of Baana, one of those who assisted in rebuilding the wall of Jerusalem (Neh. 3:4). |
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