| Translation | Verse | Text |
| King James | 2Ch 30:27 | Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven. |
| Word | King James Dictionary - Definition |
| BLESSED | Happy. |
| Word | American Tract Society - Definition |
| HEAVEN | In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of God that it is possible for creatures to see. Thither Christ ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Eph 4:10 Heb 8:1 9:24-28. In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The Scriptures inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found there-no curse nor sorrow nor sighing, no tear, no death: the former things are passed away. They describe it figuratively, crowding together all the images which nature or art can supply to illustrate its happiness. It is a kingdom, an inheritance: there are rivers of pleasure, trees of life, glorious light, rapturous songs, robes, crowns, feasting, mirth, treasures, triumphs. They also give us positive representations: the righteous dwell in the presence of God; they appear with Christ in glory. Heaven is life, everlasting life: glory, an eternal weight of glory: salvation, repose, peace, fullness of joy, the joy of the Lord. There are different degrees in that glory, and never-ceasing advancement. It will be a social state, and its happiness, in some measure, will arise from mutual communion and converse, and the expressions and exercises mutual benevolence. It will include the perfect purity of every saint; delightful fellowship with those we have here loved in the Lord, Mt 8:11 17:3,4 1Th 2:19 4:13-18; the presence of Christ, and the consciousness that all is perfect and everlasting. We are taught that the body will share this bliss as well as the soul: the consummation of our bliss is subsequent to the resurrection of the body; for it is redeemed as well as the soul, and shall, at the resurrection of the just, be fashioned like unto Christ's glorious body. By descending from heaven, and reascending thither, he proves to the doubting soul the reality of heaven; he opens it door for the guilty by his atoning sacrifice; and all who are admitted to it by his blood shall be made meet for it by his grace, and find their happiness for ever in his love. See KINGDOM OF HEAVEN. |
| Word | Easton Dictionary - Definition |
| HEAVEN | (1.) Definitions. The phrase "heaven and earth" is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc. (b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29). (c) "The heaven of heavens," or "the third heaven" (Deut. 10:14; 1 Kings 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2). (2.) Meaning of words in the original, (a) The usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Gen. 1:1; 2:1). (b) The Hebrew word marom is also used (Ps. 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb. galgal, literally a "wheel," is rendered "heaven" in Ps. 77:18 (R.V., "whirlwind"). (d) Heb. shahak, rendered "sky" (Deut. 33:26; Job 37:18; Ps. 18:11), plural "clouds" (Job 35:5; 36:28; Ps. 68:34, marg. "heavens"), means probably the firmament. (e) Heb. rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Gen. 1:6; Deut. 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa. 14:13, 14; "doors of heaven" (Ps. 78:23); heaven "shut" (1 Kings 8:35); "opened" (Ezek. 1:1). (See 1 Chr. 21:16.) (4.) Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (John 14:2). (b) It is called "paradise" (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). (c) "The heavenly Jerusalem" (Gal. 4: 26; Heb. 12:22; Rev. 3:12). (d) The "kingdom of heaven" (Matt. 25:1; James 2:5). (e) The "eternal kingdom" (2 Pet. 1:11). (f) The "eternal inheritance" (1 Pet. 1:4; Heb. 9:15). (g) The "better country" (Heb. 11:14, 16). (h) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Luke 16:22; Matt. 8:11); to "reign with Christ" (2 Tim. 2:12); and to enjoy "rest" (Heb. 4:10, 11). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2 Cor. 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2 Cor. 5:1, 2) and from the society of the wicked (2 Tim. 4:18), bliss without termination, the "fulness of joy" for ever (Luke 20:36; 2 Cor. 4:16, 18; 1 Pet. 1:4; 5:10; 1 John 3:2). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (John 14:2). |
| Word | American Tract Society - Definition |
| LEVITES | All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle and its contents; and conveyed it from place to place, each of the three families having a separate portion, Nu 1:51 4:1-49 1Ch 15:2,27. After the building of the temple they took charge of the gates, of the sacred vessels, of the preparation of the showbread and other offerings, and of the singing and instrumental music, 1Ch 9:1-44 23:1-32 2Ch 29:1-36. They brought wood, water, etc., for the priests; aided them in preparing the sacrifices, and in collecting and disbursing the contributions of the people, 2Ch 30:16,17 35:1. They were also the temple guards, Ne 13:13,22; and the salutation and response in Ps 134:1-3 are thought by Bishop Lowth to have been their song in the night. But besides their services in the temple, they performed a very important part in teaching the people, 2Ch 30:22 Ne 8:7, among whom they were scattered, binding the tribes together, and promoting virtue and piety. They studied the law, and were the ordinary judges of the country, but subordinate to the priests, 2Ch 17:9 19:8-11. God provided for the subsistence of the Levites, by giving to them the tithe of corn, fruit, and cattle; but they paid to the priests the tenth of their tithes; and as the Levites possessed no estates in land, the tithes which the priests received from them were considered as the first fruits which they were to offer to the Lord, Nu 18:21-32. The payment of tithes to the Levites appears not to have been enforced, but depended on the goodwill of the people; hence the special charges laid on their brethren, not to forget them, De 2:12,18,19. God assigned for the habitation of the Levites forty-eight cities, with fields, pastures, and gardens, Nu 35:1-34. Of these, thirteen were given to the priests, all in the tribes near Jerusalem. Six of the Levitical cities were appointed as cities of refuge, Jos 20:1-21:45. While the Levites were actually employed in the temple, they were supported out of the provisions kept in store there, and out of the daily offerings. The same privilege was granted to volunteers, drawn to Jerusalem by the fervor of their love to God's service, De 12:18,19 18:6-8. The consecration of Levites was without much ceremony. See Nu 8:5-22 2Ch 29:34. The Levites wore no peculiar dress to distinguish them from other Israelites, till the time of Agrippa. His innovation in this matter is mentioned by Josephus, who remarked that the ancient customs of the country were never forsaken with impunity. The Levites were divided into different classes: the Gershomites, Kohathites, and Merarites, Nu 3:17-20. They were still further divided into courses, like the priests, 1Ch 23:1-26:32. At first, they entered in full on their public duties at thirty years of age, Nu 4:3 8:25; but David fixed the age for commencing at twenty years; and at fifty they were exempt, 1Ch 23:24-27. The different courses of porters, singers, guards, etc., were on duty in succession, one week at a time, 1Ch 23:1-26:32 2Ch 23:4,8 31:17 Ezr 3:8-12. After the revolt of the ten tribes, a large portion of the Levites abandoned their cities in Israel, and dwelt in Judah, 2Ch 11:12-14 13:9-11. After the captivity, numbers of them returned from beyond the Euphrates to Judea, Ne 11:15-19 12:24-31. In the New Testament they are not often mentioned, Lu 10:32 Joh 1:19 Ac 4:36. The "scribes" and "doctors," however, are supposed to have belonged chiefly to this class. |
| Word | American Tract Society - Definition |
| PRAYER | Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Ps 10:4. In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies for the redemption of the firstborn, or for purification from pollution; in a word, the people came thither from all parts to discharge their vows and to perform their devotions, not only on great and solemn days, but also on ordinary days; but nothing of this was performed without prayer, 1Ch 23:30 Ne 11:17 Lu 1:10. Compare also 1Ki 8:22, and the Psalms of David for temple worship. Pious men were accustomed to pray thrice in the day, at fixed hours, Ps 55:7 Da 6:10. See HOURS. Social, family, and secret prayer were all habitual with Bible saints; as well as brief ejaculations in the midst of their ordinary business, Ne 2:4. No uniform posture in prayer is enjoined in the Bible; standing with the hands outspread, 1Ki 8.22, bowing the head, Ge 24:26, kneeling, Lu 22:41, and prostration on the ground, Mt 26:39, were all practiced. Prayer should be offered with submission to God's will, fervently, perseveringly, and with a confiding reliance on God in Christ; it should be accompanied by humble confession and hearty thanksgiving, and with supplications for all living men, as well as for our friends and those nearest to us. Habitual prayer to God is duty enjoined upon us by sound reason and by right affections; and he who lives without it thereby reveals the atheism of his heart. God requires all men thus to worship him, Eze 36:37 Mt 7:1-11 Php 4:6 1Ti 2:1-3 Jas 1:5; and for neglecting this duty there can be no sufficient excuse. It is often said that prayer cannot alter the unchangeable purposes of God; but the great scheme of his providence embraces every prayer that shall be offered, as well as the answer it shall receive. It is objected that prayer cannot increase his knowledge of our wants, nor his readiness to supply them; and that in any case he will do what is for the best. But he deems it best to grant many blessings in answer to prayer, which otherwise he would withhold; "He will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee." The words of David will be those of every truly praying man: "This poor man cried, and the Lord heard him, and delivered him out of all his troubles," Ps 34:6. False and formed religion makes a merit of its prayers, as though "much speaking" and "vain repetitions" could atone for heartlessness. Hypocrites also are wont to pray chiefly that they may have praise of men. These sins Christ reproves in Mt 6:5-15, and gives to his disciples the form of the Lord's prayer as a beautiful model. In Eph 6:18 1Th 5:17 1Ti 2:8, Paul directs that believers should pray in all places and at all times, lifting up pure hands towards heaven, and blessing God for all things, whether in eating, drinking, or what ever they do; and that every thing be done to the glory of God, 1Co 10:31. In a word, our Savior has recommended to us to pray without ceasing, Lu 18:1 21:36. |
| Word | Easton Dictionary - Definition |
| PRAYER | is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14). Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions. Acceptable prayer must be sincere (Heb. 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, "Ask, and ye shall receive" (Matt. 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (16:23, 24; 15:16; Eph. 2:18; 5:20; Col. 3:17; 1 Pet. 2:5). Prayer is of different kinds, secret (Matt. 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary. Intercessory prayer is enjoined (Num. 6:23; Job 42:8; Isa. 62:6; Ps. 122:6; 1 Tim. 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Gen. 17:18, 20; 18:23-32; 20:7, 17, 18), of Moses for Pharaoh (Ex. 8:12, 13, 30, 31; Ex. 9:33), for the Israelites (Ex. 17:11, 13; 32:11-14, 31-34; Num. 21:7, 8; Deut. 9:18, 19, 25), for Miriam (Num. 12:13), for Aaron (Deut. 9:20), of Samuel (1 Sam. 7:5-12), of Solomon (1 Kings 8; 2 Chr. 6), Elijah (1 Kings 17:20-23), Elisha (2 Kings 4:33-36), Isaiah (2 Kings 19), Jeremiah (42:2-10), Peter (Acts 9:40), the church (12:5-12), Paul (28:8). No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (1 Kings 8:54; 2 Chr. 6:13; Ps. 95:6; Isa. 45:23; Luke 22:41; Acts 7:60; 9:40; Eph. 3:14, etc.); of bowing and falling prostrate (Gen. 24:26, 52; Ex. 4:31; 12:27; Matt. 26:39; Mark 14:35, etc.); of spreading out the hands (1 Kings 8:22, 38, 54; Ps. 28:2; 63:4; 88:9; 1 Tim. 2:8, etc.); and of standing (1 Sam. 1:26; 1 Kings 8:14, 55; 2 Chr. 20:9; Mark 11:25; Luke 18:11, 13). If we except the "Lord's Prayer" (Matt. 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture. Prayer is frequently enjoined in Scripture (Ex. 22:23, 27; 1 Kings 3:5; 2 Chr. 7:14; Ps. 37:4; Isa. 55:6; Joel 2:32; Ezek. 36:37, etc.), and we have very many testimonies that it has been answered (Ps. 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34:4; 118:5; James 5:16-18, etc.). "Abraham's servant prayed to God, and God directed him to the person who should be wife to his master's son and heir (Gen. 24:10-20). "Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Gen. 32:24-30; 33:1-4). "Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Judg. 15:18-20). "David prayed, and God defeated the counsel of Ahithophel (2 Sam. 15:31; 16:20-23; 17:14-23). "Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Dan. 2: 16-23). "Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Neh. 1:11; 2:1-6). "Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Esther 4:15-17; 6:7, 8). "The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Acts 12:1-12). "Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2 Cor. 12:7-10). "Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.", Robinson's Job. |
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