Translation | Verse | Text |
King James | 2Ch 23:10 | And he set all the people, every man having his weapon in his hand, from the right side of the temple to the left side of the temple, along by the altar and the temple, by the king round about. |
Word | American Tract Society - Definition |
ALTAR | A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6. The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for which see BREAD. 1. THE ALTAR OF BURNT-OFFERINGS was a kind of coffer of shittim- wood covered with brass plates, about seven feet six inches square, and four feet six inches in height. At the four corners were four horns, or elevations. It was portable, and had rings and staves for bearing in, Ex 27:1-28:43. It was placed in the court before the tabernacle, towards the east. The furniture of the altar was of brass, and consisted of a pan, to receive the ashes that fell through the grating; shovels; basins, to contain the blood with which the altar was sprinkled; and forks, to turn and remove the pieces of flesh upon the coals. The fire was a perpetual one, kindled miraculously, and carefully cherished. Upon this altar the lamb of the daily morning and evening sacrifice was offered, and the other stated and voluntary blood-sacrifices and meat and drink-offerings. To this also certain fugitives were allowed to flee and find protection. The altar in Solomon's temple was larger, being about thirty feet square and fifteen feet high, 2Ch 4:1. It is said to have been covered with thick plates of brass and filled with stones, with an ascent on the east side. It is often called "the brazen altar." 2. THE ALTAR OF INCENSE was a small table of shittim-wood, covered with plates of gold; it was eighteen inches square, and three feet high, Ex 30:1-38 37:25, etc. At the four corners were four horns, and all around its top was a little border or crown. On each side were two rings, into which staves might be inserted for the purpose of carrying it. It stood in the Holy place; not in the Holy of Holies, but before it, between the golden candlestick and the table of showbread, and the priests burned incense upon it every morning and evening. So Zacharias, Lu 1:9,11. See TEMPLE. 3. ALTAR AT ATHENS, inscribed "to the unknown God," Ac 17:23. It is certain. Both from Paul's assertion and the testimony of Greek writers, that altars to an unknown or gods existed at Athens. But the attempt to ascertain definitely whom the Athenians worshipped under this appellation must ever remain fruitless for want of sufficient data. The inscription afforded to Paul a happy occasion of proclaiming the gospel; and those who embraced it found it indeed that the Being whom they had thus ignorantly worshipped was the one only living and true God. |
Word | Easton Dictionary - Definition |
ALTAR | (Heb. mizbe'ah, from a word meaning "to slay"), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it--the sacrifice Christ offered. Paul found among the many altars erected in Athens one bearing the inscription, "To the unknown God" (Acts 17:23), or rather "to an [i.e., some] unknown God." The reason for this inscription cannot now be accurately determined. It afforded the apostle the occasion of proclaiming the gospel to the "men of Athens." The first altar we read of is that erected by Noah (Gen. 8:20). Altars were erected by Abraham (Gen. 12:7; 13:4; 22:9), by Isaac (Gen. 26:25), by Jacob (33:20; 35:1, 3), and by Moses (Ex. 17:15, "Jehovah-nissi"). In the tabernacle, and afterwards in the temple, two altars were erected. (1.) The altar of burnt offering (Ex. 30:28), called also the "brasen altar" (Ex. 39:39) and "the table of the Lord" (Mal. 1:7). This altar, as erected in the tabernacle, is described in Ex. 27:1-8. It was a hollow square, 5 cubits in length and in breadth, and 3 cubits in height. It was made of shittim wood, and was overlaid with plates of brass. Its corners were ornamented with "horns" (Ex. 29:12; Lev. 4:18). In Ex. 27:3 the various utensils appertaining to the altar are enumerated. They were made of brass. (Comp. 1 Sam. 2:13, 14; Lev. 16:12; Num. 16:6, 7.) In Solomon's temple the altar was of larger dimensions (2 Chr. 4:1. Comp. 1 Kings 8:22, 64; 9:25), and was made wholly of brass, covering a structure of stone or earth. This altar was renewed by Asa (2 Chr. 15:8). It was removed by Ahaz (2 Kings 16:14), and "cleansed" by Hezekiah, in the latter part of whose reign it was rebuilt. It was finally broken up and carried away by the Babylonians (Jer. 52:17). After the return from captivity it was re-erected (Ezra 3:3, 6) on the same place where it had formerly stood. (Comp. 1 Macc. 4:47.) When Antiochus Epiphanes pillaged Jerusalem the altar of burnt offering was taken away. Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the Romans (70 A.D.). The fire on the altar was not permitted to go out (Lev. 6:9). In the Mosque of Omar, immediately underneath the great dome, which occupies the site of the old temple, there is a rough projection of the natural rock, of about 60 feet in its extreme length, and 50 in its greatest breadth, and in its highest part about 4 feet above the general pavement. This rock seems to have been left intact when Solomon's temple was built. It was in all probability the site of the altar of burnt offering. Underneath this rock is a cave, which may probably have been the granary of Araunah's threshing-floor (1 Chr. 21:22). (2.) The altar of incense (Ex. 30:1-10), called also "the golden altar" (39:38; Num. 4:11), stood in the holy place "before the vail that is by the ark of the testimony." On this altar sweet spices were continually burned with fire taken from the brazen altar. The morning and the evening services were commenced by the high priest offering incense on this altar. The burning of the incense was a type of prayer (Ps. 141:2; Rev. 5:8; 8:3, 4). This altar was a small movable table, made of acacia wood overlaid with gold (Ex. 37:25, 26). It was 1 cubit in length and breadth, and 2 cubits in height. In Solomon's temple the altar was similar in size, but was made of cedar-wood (1 Kings 6:20; 7:48) overlaid with gold. In Ezek. 41:22 it is called "the altar of wood." (Comp. Ex. 30:1-6.) In the temple built after the Exile the altar was restored. Antiochus Epiphanes took it away, but it was afterwards restored by Judas Maccabaeus (1 Macc. 1:23; 4:49). Among the trophies carried away by Titus on the destruction of Jerusalem the altar of incense is not found, nor is any mention made of it in Heb. 9. It was at this altar Zacharias ministered when an angel appeared to him (Luke 1:11). It is the only altar which appears in the heavenly temple (Isa. 6:6; Rev. 8:3,4). |
Word | Easton Dictionary - Definition |
BY | in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, "against myself." |
Word | American Tract Society - Definition |
HAND | Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one's self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu 8:10 27:18 Mr 10:16 Ac 6:6 19:6 1Ti 4:14. The hands of the high priest laid upon the scapegoat, as if transferring the guilt of the people to his head, represented the work wrought by Christ in order that the sinner might not be "driven away in his wickedness." See WASHING. |
Word | Easton Dictionary - Definition |
HAND | Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc. The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Matt. 26:64). |
Word | Easton Dictionary - Definition |
KING | is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22). This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are also called "kings" (Dan. 7:22, 27; Matt. 19:28; Rev. 1:6, etc.). Death is called the "king of terrors" (Job 18:14). Jehovah was the sole King of the Jewish nation (1 Sam. 8:7; Isa. 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (1 Sam. 8:5). The prophet Samuel remonstrated with them, but the people cried out, "Nay, but we will have a king over us." The misconduct of Samuel's sons was the immediate cause of this demand. The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (1 Sam. 10:1). The limits of the king's power were prescribed (1 Sam. 10:25). The officers of his court were, (1) the recorder or remembrancer (2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam. 8:17; 20:25); (3) the officer over the house, the chief steward (Isa. 22:15); (4) the "king's friend," a confidential companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14); (6) captain of the bodyguard (2 Sam. 20:23); (7) officers over the king's treasures, etc. (1 Chr. 27:25-31); (8) commander-in-chief of the army (1 Chr. 27:34); (9) the royal counsellor (1 Chr. 27:32; 2 Sam. 16:20-23). (For catalogue of kings of Israel and Judah see chronological table in Appendix.) |
Word | Easton Dictionary - Definition |
MAN | (1.) Heb. 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25). Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See FALL.) |
Word | American Tract Society - Definition |
TEMPLE | A building hallowed by the special presence of God, and consecrated to his worship. The distinctive idea of a temple, contrasted with all other buildings, is that it is the dwelling-place of a deity; and every heathen temple had its idol, but the true and living God dwelt "between the cherubim" in the Holy of Holies at Jerusalem. Hence, figuratively applied, a temple denotes the church of Christ, 2Th 2:4 Re 3:12; heaven, Ps 11:4 Re 7:15; and the soul of the believer, in which the Holy Spirit dwells, 1Co 3:16,17 6:19 2Co 6:16. After the Lord had instructed David that Jerusalem was the place he had chosen in which to fix his dwelling, that pious prince began to realize his design of preparing a temple for the Lord that might be something appropriate to His divine majesty. But the honor was reserved for Solomon his son and successor, who was to be a peaceful prince, and like David, who had shed much blood in war. David, however, applied himself to collect great quantities of gold, silver, brass, iron, and other materials for this undertaking, 2Sa 1:1-25 7:1-29 1Ch 22:1-19. The place chosen for erecting this magnificent structure was Mount Moriah, Ge 2:2,14 2Ch 3:1, the summit of which originally was unequal, and its sides irregular; but it was a favorite object of the Jews to level and extend it. The plan and the whole model of this structure was laid by the same divine architect as that of the tabernacle, namely, God himself; and it was built much in the same form as the tabernacle, but was of much larger dimensions. The utensils for the sacred service were also the same as those used in the tabernacle, only several of them were larger, in proportion to the more spacious edifice to which they belonged. The foundations of this magnificent edifice were laid by Solomon, in the year B. C. 1011, about four hundred and eighty years after the exodus and the building of the tabernacle; and it was finished B. C. 1004, having occupied seven years and six months in the building. It was dedicated with peculiar solemnity to the worship of Jehovah, who condescended to make it the place for the special manifestation of his glory, 2Ch 5:1-7:22. The front or entrance to the temple was on the eastern side, and consequently facing the Mount of Olives, which commanded a noble prospect of the building. The temple itself, strictly so called, which comprised the Porch, the Sanctuary, and the Holy of Holies, formed only a small part of the sacred precincts, being surrounded by spacious courts, chambers, and other apartments, which were much more extensive than the temple itself. It should be observed that the word temple does not always denote the central edifice itself, but in many passages some of the outer courts are intended. From the descriptions which are handed down to us of the temple of Solomon, it is utterly impossible to obtain so accurate an idea of its relative parts and their respective proportions, as to furnish such an account as may be deemed satisfactory to the reader. Hence we find no two writers agreeing in their descriptions. The following account may give a general idea of the building. The Temple itself was seventy cubits long; the Porch being ten cubits, 1Ki 6:3, the Holy place forty cubits, 1Ki 6:17, and the Most Holy place, twenty cubits, 2Ch 3:8. The width of the Porch, Holy, and Most Holy places was thirty cubits, 1Ki 6:2; but the height of the porch was much greater, being no less than one hundred and twenty cubits, 2Ch 3:4, or four times the height of the rest of the building. The Most Holy place was separated from the Sanctuary by an impervious veil, Lu 23:45, and was perhaps wholly dark, 1Ki 8:12, but for the glory of the Lord which filled it. To the north and south sides, and the west end of the Holy and Most Holy places, or all around the edifice, from the back of the porch on one side, to the back of the porch on the other side, certain buildings were attached. These were called side chambers, and consisted of three stories, each five cubits high, 1Ki 6:10, and joined to the wall of the temple without. Thus the three stories of side chambers, when taken together, were fifteen cubits high, and consequently reached exactly to half the height of the side walls and end of the temple; so that there was abundance of space above these for the windows which gave light to the temple, 1Ki 6:4. Solomon's temple appears to have been surrounded by two main courts: the inner court, that "of the Priests," 1Ki 6:36 2Ch 4:9; and the outer court, that "of Israel;" these were separated by a "middle wall of partition," with lodges for priests and Levites, for wood, oil, etc., 1Ch 28:12. The ensuing description is applicable to the temple courts in the time of our Lord. The "court of the Gentiles" was so called because it might be entered by persons of all nations. The chief entrance to it was by the east or Shushan gate, which was the principal gate of the temple. It was the exterior court, and by far the largest of all the courts belonging to the temple, and is said to have covered a space of more than fourteen acres. It entirely surrounded the other courts and the temple itself; and in going up to the temple from its east or outer gate, one would cross first this court, then the court of the Women, then that of Israel, and lastly that of the Priests. This outmost court was separated from the court of the women by a wall three cubits high of lattice work, and having inscriptions on its pillars forbidding Gentiles and unclean persons to pass beyond it, on pain of death, Ac 21:28 Eph 2:13,14. From this court of the Gentiles our Savior drove the persons who had established a cattle-market in it, for the purpose of supplying those with sacrifices who came from a distance, Mt 21:12-13. We must not overlook the beautiful pavement of variegated marble, and the "porches" or covered walks, with columns supported magnificent galleries, with which this court was surrounded. Those on the east, west, and north sides were of the same dimensions; but that on the south was much larger. The porch called Solomon's Joh 10:23 Ac 3:11, was on the east side or front of this court, and was so called because it was built by this prince, upon a high wall rising from the alley of Kidron. The "court of the Women," called in Scripture the "new court," 2Ch 20:5, and the "outer court," Eze 46:21, separated the court of the Gentiles from the court of Israel, extending along the east side only of the latter. It was called the court of the women because it was their appointed place of worship, beyond which they might not go, unless when they brought a sacrifice, in which case they went forward to the court of Israel. The gate which led into this court from that of the Gentiles, was "the Beautiful gate" of the temple, mentioned in Ac 3:2,10; so called, because the folding doors, lintel, and side-posts were all overlaid with Corinthian brass. The worshipper ascended to its level by a broad flight of steps. It was in this court of the women, called the "treasury," that our Savior delivered his striking discourse to the Jews, related in Joh 8:1-20. It was into this court also that the Pharisee and the publican went to pray, Lu 18:10-13, and hither the lame man followed Peter and John, after he was cured- the court of the women being the ordinary place of worship for those who brought no sacrifice, Ac 3:8. From thence, after prayers, he went back with them, through the "Beautiful gate" of the temple, where he had been lying, and through the sacred fence, into the court of the Gentiles, where, under the eastern piazza, or Solomon's porch, Peter preached Christ crucified. It was in the same court of the women that the Jews laid hold of Paul, when they judged him a violator of the temple by taking Gentiles within the sacred fence, Ac 21:26-29. The "court of Israel" was separated from the court of the women by a wall thirty-two and a half cubits high on the outside, but on the inside only twenty-five. The reason of which difference was, that as the rock on which the temple stood became higher on advancing westward, the several courts naturally became elevated in proportion. The ascent into this court from the east was by a flight of fifteen steps, of a semicircular form, and the magnificent gate Nicanor. On these steps the Levites stood in singing the "songs of degrees." The whole length of the court from east to west was one hundred and eighty-seven cubits, and the breadth from north to south, one hundred and thirty-five cubits. In this court, and the piazza which surrounded it, the Israelites stood in solemn and reverent silence while their sacrifices were burning in the inner court, and while the services of the sanctuary were performed, Lu 1:8-11,21,22. Within this court, and surrounded by it, was the "court of the Priests;" one hundred and sixty-five cubits long and one hundred and nineteen cubits wide, and raised two and a half cubits above the surrounding court, from which it was separated by pillars and a railing. Within this court stood the brazen altar on which the sacrifices were consumed, the molten sea in which the priests washed, and the ten brazen lavers for washing the sacrifices; also the various utensils and instruments for sacrificing, which are enumerated in 2Ch 4:1-22. It is necessary to observe here, that although the court of the Priests was not accessible to all Israelites, as that of Israel was to all the priests, yet they might enter it for three several purposes: to lay their hands on the animals which they offered, or to kill them, or to wave some part of them. From the court of the Priests, the ascent to the temple was by a flight of twelve steps, each half a cubit in height, which led into the sacred porch. Of the dimensions of this in Solomon's temple, as also of the Sanctuary and Holy of Holies, we have already spoken. It was within the door of the porch, and in the sight of those who stood in the courts immediately before it, that the two pillars, Jachiin and Boaz, were placed, 2Ch 3:17 Eze 40:49. The temple of Solomon retained its pristine splendor but thirtythree years, when it was plundered by Shishak king of Egypt, 1Ki 14:25,26 2Ch 12:9. After this period it underwent sundry profanities and pillages from Hazael, Tiglath-pileser, Sennacherib, etc., 2Ki 12:1-21 16:1-20 18:1-37; and was at length utterly destroyed by Nebuchadnezzar king of Babylon, B. C. 588, after having stood according to Usher, four hundred and twenty-four years, three months, and eight days. After lying in ruins for fifty-two years, the foundations of the second temple were laid by Zerubbabel, and the Jews who had availed themselves of the privilege granted by Cyrus and returned to Jerusalem, Ezr 1:1-4 2:1 3:8-10. After various hindrances, it was finished and dedicated twenty-one years after it was begun, B. C. 515, Ezr 6:15-16. The dimensions of this temple in breadth and height were double those of Solomon's. The weeping of the people at the laying of the foundation, therefore, Ezr 3:12-13, and the disparaging manner in which they spoke of it, when compared with he first one, Hag 2:3, were occasioned by its inferiority not in size, but in glory. It wanted the five principal things which could invest it with this: namely, the ark and mercy seat, the divine presence or visible glory, the holy fire on the altar, the urim and thummin, and the Spirit of prophecy. In the year B. C. 163, this temple was plundered and profaned by Antiochus Epiphanes, who ordered the discontinuance of the daily sacrifice, offered swine's flesh upon the altar, and completely suspended the worship of Jehovah. Thus it continued for three years, when it was repaired and purified by Judas Maccabaeus, who restored the divine worship, and dedicated it anew. Herod, having slain all the Sanhedrim, except two, in the first year of his reign, B. C. 37, resolved to atone for it by rebuilding and beautifying the temple. This he was the more inclined to do, both from the peace which he enjoyed, and the decayed state of the edifice. After employing two years in preparing the materials for the work, the temple of Zerubbabel was pulled down, B. C. 17, and fortysix years before the first Passover of Christ's ministry. Although this temple was fit for divine service in nine years and a half, yet a great number of laborers and artificers were still employed in carrying on the outbuildings all the time of our Savior's abode on earth. His presence fulfilled the predictions in Hag 2:9 Mal 3:1. The temple of Herod was considerably larger than that of Zerubbabel, as that of Zerubbabel was larger than Solomon's. For whereas the second temple was seventy cubits long, sixty broad, and sixty high, this was one hundred cubits long, seventy broad, and one hundred high. The porch was raised to the height of one hundred cubits, and was extended fifteen cubits beyond each side of the rest of the building. All the Jewish writers praise this temple exceedingly for its beauty and the costliness of its workmanship. It was built of white marble, exquisitely wrought, and with stones of large dimensions, some of them twenty-five cubits long, eight cubits high, and twelve cubits thick. To these there is no doubt a reference in Mr 13:1 Lu 21:5: "And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones, and what buildings are here!" Luke says, "goodly stones." See a description of the ornaments of one of its gates under VINE. This splendid building, which rose like a mount of gold and of snow, and was once the admiration and envy of the world, has forever passed away. According to our blessed Lord's prediction, that "there should not be left one stone upon another that should not be thrown down," Mr 13:2, the whole structure above ground was completely demolished by the Roman soldiers, under Titus, A. D. 70. The temple area is now occupied by two Turkish mosques, into which, until recently, neither Jew nor Christian was permitted to enter. Beneath the vast area of El-Haram still exist immense arched ways and vaults of unknown date; also a large and deep well, and other indications that the temple always possessed a copious and perennial supply of water, derived perhaps in part from Gihon by Hezekiah's aqueduct, and in part from Solomon's pools, and flowing off through the fountain of the Virgin and the pool of Siloam. In the outer walls of the present area are seen at several places stones of vast size, evidently belonging to the ancient walls. Near the southwest corner certain huge stones mark the beginning of an arch, a part of the stately bridge which anciently connected the temple are with Mount Zion; and a little north of this spot is the celebrated wailing-place of the Jews. See WALL. In the time of the kings, a regular guard of Levites was always on duty at the temple, 1Ch 26:1-32 2Ch 23:19. During the supremacy of the Romans there was a Roman garrison in the strong tower of Antonia, which, with its various courts and fortifications, adjoined the temple area on the north, and was connected with it by passages both above and under ground, Joh 18:12 Ac 4:1 5:26 21:31-40. The utmost veneration and love were always cherished towards the temple by pious Jews, Ps 84:1-12. All the people also, from various motives, gloried in it, many with a bigoted and idolatrous regard. Hence the charge of blaspheming the temple, which was found the most effectual means of enraging the populace against Christ and his followers, Mt 26:61 27:40 Joh 2:19,20 Ac 6:13 21:27-30. |
Word | Easton Dictionary - Definition |
TEMPLE | first used of the tabernacle, which is called "the temple of the Lord" (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ's human body (John 2:19, 21). Believers are called "the temple of God" (1 Cor. 3:16, 17). The Church is designated "an holy temple in the Lord" (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen "temple of the great goddess Diana" (Acts 19:27). This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1 Kings 6:17); "the temple [R.V., 'house'] of the Lord" (2 Kings 11:10); "thy holy temple" (Ps. 79:1); "the house of the Lord" (2 Chr. 23:5, 12); "the house of the God of Jacob" (Isa. 2:3); "the house of my glory" (60:7); an "house of prayer" (56:7; Matt. 21:13); "an house of sacrifice" (2 Chr. 7:12); "the house of their sanctuary" (2 Chr. 36:17); "the mountain of the Lord's house" (Isa. 2:2); "our holy and our beautiful house" (64:11); "the holy mount" (27:13); "the palace for the Lord God" (1 Chr. 29:1); "the tabernacle of witness" (2 Chr. 24:6); "Zion" (Ps. 74:2; 84:7). Christ calls it "my Father's house" (John 2:16). |
Copy and paste this small bit of HTML to link your web page to this site: |
<a href="http://www.justverses.com/jv/app/showDefinitionsForVerse.vm?T=1&B=14&C=23&V=10&LCL=en">Change this value</a> |