Translation | Verse | Text |
King James | 2Ch 1:3 | So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness. |
Word | Easton Dictionary - Definition |
CONGREGATION | (Heb. kahal), the Hebrew people collectively as a holy community (Num. 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Ex. 12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of citizenship, and spoken of as members of the congregation (Ex. 12:19; Num. 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (Num. 10:3). These assemblies were convened for the purpose of engaging in solemn religious services (Ex. 12:27; Num. 25:6; Joel 2:15), or of receiving new commandments (Ex. 19:7, 8). The elders, who were summonded by the sound of one trumpet (Num. 10:4), represented on various occasions the whole congregation (Ex. 3:16; 12:21; 17:5; 24:1). After the conquest of Canaan, the people were assembled only on occasions of the highest national importance (Judg. 20; 2 Chr. 30:5; 34:29; 1 Sam. 10:17; 2 Sam. 5:1-5; 1 Kings 12:20; 2 Kings 11:19; 21:24; 23:30). In subsequent times the congregation was represented by the Sanhedrim; and the name synagogue, applied in the Septuagint version exclusively to the congregation, came to be used to denote the places of worship established by the Jews. (See CHURCH.) In Acts 13:43, where alone it occurs in the New Testament, it is the same word as that rendered "synagogue" (q.v.) in ver. 42, and is so rendered in ver. 43 in R.V. |
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 |
GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
Word | Easton Dictionary - Definition |
GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
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 |
MOSES | The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation?from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three periods, each of forty years. The first extends from his infancy, when he was exposed in the Nile, and found and adopted y the daughter of Pharaoh, to his flight to Midian. During this time he lived at the Egyptian court, and "was learned in all the wisdom of the Egyptians, and was nightly in words and in deeds," Ac 7:22. This is no unmeaning praise; the "wisdom" of the Egyptians, and especially of their priests, was then the profoundest in the world. The second period was from his flight till his return to Egypt, Ac 7:30, during the whole of which interval he appears to have lived in Midian, it may be much after the manner of the Bedaween sheikhs of the present day. Here he married Zipporah, daughter of the wise and pious Jethro, and became familiar with life in the desert. What a contrast between the former period, spent amid the splendors and learning of a court, and this lonely nomadic life. Still it was in this way that God prepared him to be the instrument of deliverance to His people during the third period of his life, which extends from the exodus out of Egypt to his death on mount Nebo. In this interval how much did he accomplish, as the immediate agent of the Most High. The life and institutions of Moses present one of the finest subjects for the pen of a Christian historian, who is at the same time a competent biblical antiquary. His institutions breathe a spirit of freedom, purity, intelligence, justice, and humanity, elsewhere unknown; and above all, of supreme love, honor, and obedience to God. They molded the character of the Hebrews, and transformed them from a nation of shepherds into a people of fixed residence and agricultural habits. Through that people, and through the Bible, the influence of these institutions has been extended over the world; and often where the letter has not been observed, the spirit of them has been adopted. Thus it was in the laws established by the pilgrim fathers of New England; and no small part of what is of most value in the institutions which they founded, is to be ascribed to the influence of the Hebrew legislator. The name of this servant of God occurs repeatedly in Greek and Latin writings, and still more frequently in those of the Arabs and the rabbinical Jews. Many of their statements, however, are mere legends without foundation, or else distortions of the Scripture narrative. By the Jews he has always been especially honored, as the most illustrious personage in all their annals, and as the founder of their whole system of laws and institutions. Numerous passages both in the Old and New Testament show how exalted a position they gave him, Ps 103:7 105:26 106:16 Isa 63:12 Jer 15:1 Da 9:11 Mt 8:4 Joh 5:45 9:28 Ac 7:20,37 Ro 10:5,19 Heb 3:1-19 11:23. In all that he wrought and taught, he was but the agent of the Most High; and yet in all his own character stands honorably revealed. Though naturally liable to anger and impatience, he so far subdued himself as to be termed the meekest of men, Nu 12:3; and his piety, humility, and forbearance, the wisdom and vigor of his administration, his unfailing zeal and faith in God, and his disinterested patriotism are worthy of all imitation. Many features of his character and life furnish admirable illustrations of the work of Christ?as the deliver, ruler, and guide of his people, bearing them on his heart, interceding for them, rescuing, teaching, and nourishing them even to the promised land. All the religious institutions of Moses pointed to Christ; and he himself, on the mount, two thousand years after his death, paid his homage to the Prophet he had foretold, De 18:15-19, beheld "that goodly mountain and Lebanon," De 3:25, and was admitted to commune with the Savior on the most glorious of themes, the death He should accomplish at Jerusalem, Lu 9:31. Moses was the author of the Pentateuch, as it is called, or the first five books of the Bible. In the composition of them he was probably assisted by Aaron, who kept a register of public transactions, Ex 17:14 24:4,7 34:27 Nu 33:1,2 De 31:24, etc. Some things were added by a later inspired hand; as for example, De 34:1-12 Ps 90:1-17 also is ascribed to him; and its noble and devout sentiments acquire a new significance, if received as from his pen near the close of his pilgrimage. |
Word | Easton Dictionary - Definition |
MOSES | drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd's life, and on their arrival in Egypt were received with favour by the king, who assigned them the "best of the land", the land of Goshen, to dwell in. The Hyksos or "shepherd" king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis). Thus favoured, the Israelites began to "multiply exceedingly" (Gen. 47:27), and extended to the west and south. At length the supremacy of the Hyksos came to an end. The descendants of Jacob were allowed to retain their possession of Goshen undisturbed, but after the death of Joseph their position was not so favourable. The Egyptians began to despise them, and the period of their "affliction" (Gen. 15:13) commenced. They were sorely oppressed. They continued, however, to increase in numbers, and "the land was filled with them" (Ex. 1:7). The native Egyptians regarded them with suspicion, so that they felt all the hardship of a struggle for existence. In process of time "a king [probably Seti I.] arose who knew not Joseph" (Ex. 1:8). (See PHARAOH.) The circumstances of the country were such that this king thought it necessary to weaken his Israelite subjects by oppressing them, and by degrees reducing their number. They were accordingly made public slaves, and were employed in connection with his numerous buildings, especially in the erection of store-cities, temples, and palaces. The children of Israel were made to serve with rigour. Their lives were made bitter with hard bondage, and "all their service, wherein they made them serve, was with rigour" (Ex. 1:13, 14). But this cruel oppression had not the result expected of reducing their number. On the contrary, "the more the Egyptians afflicted them, the more they multiplied and grew" (Ex. 1:12). The king next tried, through a compact secretly made with the guild of midwives, to bring about the destruction of all the Hebrew male children that might be born. But the king's wish was not rigorously enforced; the male children were spared by the midwives, so that "the people multiplied" more than ever. Thus baffled, the king issued a public proclamation calling on the people to put to death all the Hebrew male children by casting them into the river (Ex. 1:22). But neither by this edict was the king's purpose effected. One of the Hebrew households into which this cruel edict of the king brought great alarm was that of Amram, of the family of the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two children, Miriam, a girl of perhaps fifteen years of age, and Aaron, a boy of three years, resided in or near Memphis, the capital city of that time. In this quiet home a male child was born (B.C. 1571). His mother concealed him in the house for three months from the knowledge of the civic authorities. But when the task of concealment became difficult, Jochebed contrived to bring her child under the notice of the daughter of the king by constructing for him an ark of bulrushes, which she laid among the flags which grew on the edge of the river at the spot where the princess was wont to come down and bathe. Her plan was successful. The king's daughter "saw the child; and behold the child wept." The princess (see PHARAOH'S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. She went and brought the mother of the child, to whom the princess said, "Take this child away, and nurse it for me, and I will give thee thy wages." Thus Jochebed's child, whom the princess called "Moses", i.e., "Saved from the water" (Ex. 2:10), was ultimately restored to her. As soon as the natural time for weaning the child had come, he was transferred from the humble abode of his father to the royal palace, where he was brought up as the adopted son of the princess, his mother probably accompanying him and caring still for him. He grew up amid all the grandeur and excitement of the Egyptian court, maintaining, however, probably a constant fellowship with his mother, which was of the highest importance as to his religious belief and his interest in his "brethren." His education would doubtless be carefully attended to, and he would enjoy all the advantages of training both as to his body and his mind. He at length became "learned in all the wisdom of the Egyptians" (Acts 7:22). Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. Moses, being now about twenty years of age, spent over twenty more before he came into prominence in Bible history. These twenty years were probably spent in military service. There is a tradition recorded by Josephus that he took a lead in the war which was then waged between Egypt and Ethiopia, in which he gained renown as a skilful general, and became "mighty in deeds" (Acts 7:22). After the termination of the war in Ethiopia, Moses returned to the Egyptian court, where he might reasonably have expected to be loaded with honours and enriched with wealth. But "beneath the smooth current of his life hitherto, a life of alternate luxury at the court and comparative hardness in the camp and in the discharge of his military duties, there had lurked from childhood to youth, and from youth to manhood, a secret discontent, perhaps a secret ambition. Moses, amid all his Egyptian surroundings, had never forgotten, had never wished to forget, that he was a Hebrew." He now resolved to make himself acquainted with the condition of his countrymen, and "went out unto his brethren, and looked upon their burdens" (Ex. 2:11). This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The time had arrived for his making common cause with them, that he might thereby help to break their yoke of bondage. He made his choice accordingly (Heb. 11:25-27), assured that God would bless his resolution for the welfare of his people. He now left the palace of the king and took up his abode, probably in his father's house, as one of the Hebrew people who had for forty years been suffering cruel wrong at the hands of the Egyptians. He could not remain indifferent to the state of things around him, and going out one day among the people, his indignation was roused against an Egyptian who was maltreating a Hebrew. He rashly lifted up his hand and slew the Egyptian, and hid his body in the sand. Next day he went out again and found two Hebrews striving together. He speedily found that the deed of the previous day was known. It reached the ears of Pharaoh (the "great Rameses," Rameses II.), who "sought to slay Moses" (Ex. 2:15). Moved by fear, Moses fled from Egypt, and betook himself to the land of Midian, the southern part of the peninsula of Sinai, probably by much the same route as that by which, forty years afterwards, he led the Israelites to Sinai. He was providentially led to find a new home with the family of Reuel, where he remained for forty years (Acts 7:30), under training unconsciously for his great life's work. Suddenly the angel of the Lord appeared to him in the burning bush (Ex. 3), and commissioned him to go down to Egypt and "bring forth the children of Israel" out of bondage. He was at first unwilling to go, but at length he was obedient to the heavenly vision, and left the land of Midian (4:18-26). On the way he was met by Aaron (q.v.) and the elders of Israel (27-31). He and Aaron had a hard task before them; but the Lord was with them (ch. 7-12), and the ransomed host went forth in triumph. (See EXODUS.) After an eventful journey to and fro in the wilderness, we see them at length encamped in the plains of Moab, ready to cross over the Jordan into the Promised Land. There Moses addressed the assembled elders (Deut. 1:1-4; 5:1-26:19; 27:11-30:20), and gives the people his last counsels, and then rehearses the great song (Deut. 32), clothing in fitting words the deep emotions of his heart at such a time, and in review of such a marvellous history as that in which he had acted so conspicious a part. Then, after blessing the tribes (33), he ascends to "the mountain of Nebo (q.v.), to the top of Pisgah, that is over against Jericho" (34:1), and from thence he surveys the land. "Jehovah shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar" (Deut. 34:2-3), the magnificient inheritance of the tribes of whom he had been so long the leader; and there he died, being one hundred and twenty years old, according to the word of the Lord, and was buried by the Lord "in a valley in the land of Moab, over against Beth-peor" (34:6). The people mourned for him during thirty days. Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He was distinguished for his meekness and patience and firmness, and "he endured as seeing him who is invisible." "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel" (Deut. 34:10-12). The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets. In the New Testament he is referred to as the representative of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18; Heb. 3:5, 6). Moses is the only character in the Old Testament to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18, 19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set forth in various particulars. In Jude 1:9 mention is made of a contention between Michael and the devil about the body of Moses. This dispute is supposed to have had reference to the concealment of the body of Moses so as to prevent idolatry. |
Word | American Tract Society - Definition |
SERVANT | This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word. In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early patriarchs contained many servants, who were apparently treated with kindness and justice; the highest trusts were sometimes confided to them, and they might inherit their master's estate, Ge 14:11-16 15:2-4 24:1-10. They shared the religious privileges of the household, Ge 17:9-13,27 18:19, and were not transferred to other masters. At the establishment of the Hebrew commonwealth, involuntary servitude was everywhere prevalent; and so far as it existed among the Jews, Moses sought to bring it under the restrictions demanded by religion and humanity. The mildest form of bond-service was that of a Hebrew in the house of another Hebrew. He might become bound to this service in various ways, chiefly through poverty, Ex 21:7 Le 25:39-47; to acquit himself of a debt he could not otherwise pay, 2Ki 4:1; to make restitution for a theft, Ex 22:3; or to earn the price of his ransom for captivity among heathen. This form of service could not continue more than six or seven years; unless, when the Sabbatical year came round, the servant chose to remain permanently or until the Jubilee with his master, in token of which he suffered his ear to be bored before witnesses, Ex 21:2,6 25:40. The Hebrews servant was not to be made to serve with rigor, nor transferred to any harder bondage; he had an appeal to the tribunals, a right to all religious privileges, the power of demanding release on providing a pecuniary equivalent, and a donation from his master at his release, Le 25:47-55 De 15:12-18. Compare also 2Ch 28:10,11 Ne 5:1-13 Jer 34:8-22. The law likewise provided for the deliverance of a Hebrew, who was in bondage to a resident foreigner, Le 25:47-54. From the heathen around and among them, especially from their captive enemies and the remains of the Canaanites, the Hebrew obtained many servants. These were protected by law, De 1:16,17 27:19, and might become proselytes, attend the festivals, enjoy religious instruction and privileges, Ex 12:44 De 12:18 29:10-13 31:10-13. The servant who was mutilated by his master was to be set free, Ex 21:26,27; the refugee from foreign oppression was to be welcomed, De 23:15,16; and kidnapping or man stealing was forbidden on pain of death, Ex 21:16 De 24:7 1Ti 1:10. Roman slavery, as it existed in the time of Christ, was comparatively unknown to the Jews. The Romans held in bondage captives taken in war, had purchased slaves. Their bondage was perpetual, and the master held unquestioned control of the person and life of his slaves. Yet large numbers were set free, and in many instances Roman freedmen rose to the highest honors. The allusion of the Bible to involuntary servitude, imply that it is an evil and undesirable condition of life; yet the bondman who cannot obtain his freedom is divinely exhorted to contentment, 1Co 7:20-24. Meanwhile the Bible give directions as to the mutual duties of masters and servants, Eph 6:5-9 Col 3:22 4:1 Tit 2:9 Phm 1:1-25 1Pe 2:18; and proclaims the great truths of the common origin of all men, the immorality of every human soul, and its right to the Bible and to all necessary means of knowing and serving the Saviorthe application of which to all the relations of master and servant, superior and inferior, employer and employed, would prevent all oppression, which God abhors, De 24:14 Ps 103:6 Isa 10:1-3 Am 4:1 Mal 3:5 Jas 5:4. |
Word | American Tract Society - Definition |
SOLOMON | Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to the "river of Egypt;" Palmyra in the desert and Eziongeber on the Red Sea were in his possession. He accomplished David's purpose by erecting a temple for Jehovah with the utmost magnificence. Many other important public and private works were executed during his reign. He established a lucrative commerce with Tyre, Egypt, Arabia, India, and Babylon, by the fruits of which he himself first and chiefly, and indirectly the whole land, were greatly enriched. He was the wisest, wealthiest, most honored, and fortunate of men. But through the temptation connected with this flood of prosperity, he became luxurious, proud, and forgetful of God; plunged into every kind of self-indulgence; allowed his wives, and at length assisted them, in their abominable idolatries; and forfeited the favor of God. Yet divine grace did not forsake him; he was reclaimed, and has given us the proofs of his repentance and the fruits of his experience in his inspired writings. His reign continued forty years, B. C. 1015-975, and was uniformly peaceful, and favorable to the people, if we except the evils of a corrupt example and an excessive taxation. His history is less fully recorded than David's is by the sacred historians, 1Ki 1:11 1Ch 1:19-31; but we may learn much respecting him from his writings, especially from the book of Ecclesiastes. Nothing could more emphatically teach us the weakness of human nature, even when accompanied with the utmost learning and sagacity, the perils of prosperity, or the insufficiency of all possible earthy good to satisfy the wants of man. The writings of Solomon covered a wide range in the natural sciences as well as in philosophy and morals. "He spake three thousand proverbs; and his songs were a thousand and five: and he spake of trees-of beasts, and of foul, and of creeping things, and of fishes," 1Ki 4:32,33. |
Word | Easton Dictionary - Definition |
SOLOMON | peaceful, (Heb. Shelomoh), David's second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., "beloved of the Lord" (2 Sam. 12:24, 25). He was the first king of Israel "born in the purple." His father chose him as his successor, passing over the claims of his elder sons: "Assuredly Solomon my son shall reign after me." His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father's death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion of Adonijah (1 Kings 1:5-40). During his long reign of forty years the Hebrew monarchy gained its highest splendour. This period has well been called the "Augustan age" of the Jewish annals. The first half of his reign was, however, by far the brighter and more prosperous; the latter half was clouded by the idolatries into which he fell, mainly from his heathen intermarriages (1 Kings 11:1-8; 14:21, 31). Before his death David gave parting instructions to his son (1 Kings 2:1-9; 1 Chr. 22:7-16; 28). As soon as he had settled himself in his kingdom, and arranged the affairs of his extensive empire, he entered into an alliance with Egypt by the marriage of the daughter of Pharaoh (1 Kings 3:1), of whom, however, nothing further is recorded. He surrounded himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. (See HIRAM .) For some years before his death David was engaged in the active work of collecting materials (1 Chr. 29:6-9; 2 Chr. 2:3-7) for building a temple in Jerusalem as a permanent abode for the ark of the covenant. He was not permitted to build the house of God (1 Chr. 22:8); that honour was reserved to his son Solomon. (See TEMPLE.) After the completion of the temple, Solomon engaged in the erection of many other buildings of importance in Jerusalem and in other parts of his kingdom. For the long space of thirteen years he was engaged in the erection of a royal palace on Ophel (1 Kings 7:1-12). It was 100 cubits long, 50 broad, and 30 high. Its lofty roof was supported by forty-five cedar pillars, so that the hall was like a forest of cedar wood, and hence probably it received the name of "The House of the Forest of Lebanon." In front of this "house" was another building, which was called the Porch of Pillars, and in front of this again was the "Hall of Judgment," or Throne-room (1 Kings 7:7; 10:18-20; 2 Chr. 9:17-19), "the King's Gate," where he administered justice and gave audience to his people. This palace was a building of great magnificence and beauty. A portion of it was set apart as the residence of the queen consort, the daughter of Pharaoh. From the palace there was a private staircase of red and scented sandal wood which led up to the temple. Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city (Eccl. 2:4-6). He then built Millo (LXX., "Acra") for the defence of the city, completing a line of ramparts around it (1 Kings 9:15, 24; 11:27). He erected also many other fortifications for the defence of his kingdom at various points where it was exposed to the assault of enemies (1 Kings 9:15-19; 2 Chr. 8:2-6). Among his great undertakings must also be mentioned the building of Tadmor (q.v.) in the wilderness as a commercial depot, as well as a military outpost. During his reign Palestine enjoyed great commercial prosperity. Extensive traffic was carried on by land with Tyre and Egypt and Arabia, and by sea with Spain and India and the coasts of Africa, by which Solomon accumulated vast stores of wealth and of the produce of all nations (1 Kings 9:26-28; 10:11, 12; 2 Chr. 8:17, 18; 9:21). This was the "golden age" of Israel. The royal magnificence and splendour of Solomon's court were unrivalled. He had seven hundred wives and three hundred concubines, an evidence at once of his pride, his wealth, and his sensuality. The maintenance of his household involved immense expenditure. The provision required for one day was "thirty measures of fine flour, and threescore measures of meal, ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallow-deer, and fatted fowl" (1 Kings 4:22, 23). Solomon's reign was not only a period of great material prosperity, but was equally remarkable for its intellectual activity. He was the leader of his people also in this uprising amongst them of new intellectual life. "He spake three thousand proverbs: and his songs were a thousand and five. And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes" (1 Kings 4:32, 33). His fame was spread abroad through all lands, and men came from far and near "to hear the wisdom of Solomon." Among others thus attracted to Jerusalem was "the queen of the south" (Matt. 12:42), the queen of Sheba, a country in Arabia Felix. "Deep, indeed, must have been her yearning, and great his fame, which induced a secluded Arabian queen to break through the immemorial custom of her dreamy land, and to put forth the energy required for braving the burdens and perils of so long a journey across a wilderness. Yet this she undertook, and carried it out with safety." (1 Kings 10:1-13; 2 Chr. 9:1-12.) She was filled with amazement by all she saw and heard: "there was no more spirit in her." After an interchange of presents she returned to her native land. But that golden age of Jewish history passed away. The bright day of Solomon's glory ended in clouds and darkness. His decline and fall from his high estate is a sad record. Chief among the causes of his decline were his polygamy and his great wealth. "As he grew older he spent more of his time among his favourites. The idle king living among these idle women, for 1,000 women, with all their idle and mischievous attendants, filled the palaces and pleasure-houses which he had built (1 Kings 11:3), learned first to tolerate and then to imitate their heathenish ways. He did not, indeed, cease to believe in the God of Israel with his mind. He did not cease to offer the usual sacrifices in the temple at the great feasts. But his heart was not right with God; his worship became merely formal; his soul, left empty by the dying out of true religious fervour, sought to be filled with any religious excitement which offered itself. Now for the first time a worship was publicly set up amongst the people of the Lord which was not simply irregular or forbidden, like that of Gideon (Judg. 8:27), or the Danites (Judg. 18:30, 31), but was downright idolatrous." (1 Kings 11:7; 2 Kings 23:13.) This brought upon him the divine displeasure. His enemies prevailed against him (1 Kings 11:14-22, 23-25, 26-40), and one judgment after another fell upon the land. And now the end of all came, and he died, after a reign of forty years, and was buried in the city of David, and "with him was buried the short-lived glory and unity of Israel." "He leaves behind him but one weak and worthless son, to dismember his kingdom and disgrace his name." "The kingdom of Solomon," says Rawlinson, "is one of the most striking facts in the Biblical history. A petty nation, which for hundreds of years has with difficulty maintained a separate existence in the midst of warlike tribes, each of which has in turn exercised dominion over it and oppressed it, is suddenly raised by the genius of a soldier-monarch to glory and greatness. An empire is established which extends from the Euphrates to the borders of Egypt, a distance of 450 miles; and this empire, rapidly constructed, enters almost immediately on a period of peace which lasts for half a century. Wealth, grandeur, architectural magnificence, artistic excellence, commercial enterprise, a position of dignity among the great nations of the earth, are enjoyed during this space, at the end of which there is a sudden collapse. The ruling nation is split in twain, the subject-races fall off, the pre-eminence lately gained being wholly lost, the scene of struggle, strife, oppression, recovery, inglorious submission, and desperate effort, re-commences.", Historical Illustrations. |
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 |
WILDERNESS | See DESERT. |
Word | Easton Dictionary - Definition |
WILDERNESS | (1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (Judg. 1:16), Ziph, Maon, En-gedi (1 Sam. 23:14, 24; 24:1), Jeruel and Tekoa (2 Chr. 20:16, 20), Kadesh (Ps. 29:8). "The wilderness of the sea" (Isa. 21:1). Principal Douglas, referring to this expression, says: "A mysterious name, which must be meant to describe Babylon (see especially ver. 9), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (comp. Ezek. 20:35). Otherwise it is in contrast with the symbolic title in Isa. 22:1. Jerusalem is the "valley of vision," rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (comp. 57:20)." A Short Analysis of the O.T. (2.) Jeshimon, a desert waste (Deut. 32:10; Ps. 68:7). (3.) 'Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In Deut. 1:1; 2:8, it is rendered "plain" (R.V., "Arabah"). (4.) Tziyyah, a "dry place" (Ps. 78:17; 105:41). (5.) Tohu, a "desolate" place, a place "waste" or "unoccupied" (Deut. 32:10; Job 12:24; comp. Gen. 1:2, "without form"). The wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled "the wilderness of the wanderings." This entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. Throughout this vast region of some 1,500 square miles there is not a single river. The northern part of this triangular peninsula is properly the "wilderness of the wanderings" (et-Tih). The western portion of it is called the "wilderness of Shur" (Ex. 15:22), and the eastern the "wilderness of Paran." The "wilderness of Judea" (Matt. 3:1) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the "Jeshimon" mentioned in 1 Sam. 23:19. |
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