Translation | Verse | Text |
King James | Ezr 7:26 | And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. |
Word | American Tract Society - Definition |
DEATH | Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam's transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58. Natural death is described as a yielding up of the breath, or spirit, expiring, Ps 104:29; as a return to our original dust, Ge 3:19 Ec 12:7; as the soul's laying off the body, its clothing, 2Co 5:3,4, or the tent in which it has dwelt, 2Co 5:1 2Pe 1:13,14. The death of the believer is a departure, a going home, a falling asleep in Jesus, Php 1:23 Mt 26:24 Joh 11:11. The term death is also sometimes used for any great calamity, or imminent danger threatening life, as persecution, 2Co 1:10. "The gates of death," Job 38:17, signify the unseen world occupied by departed spirits. Death is also figuratively used to denote the insensibility of Christians to the temptations of a sinful world, Col 3:3. |
Word | Easton Dictionary - Definition |
DEATH | may be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) "The dust shall return to the earth as it was" (Eccl. 12:7). (2.) "Thou takest away their breath, they die" (Ps. 104:29). (3.) It is the dissolution of "our earthly house of this tabernacle" (2 Cor. 5:1); the "putting off this tabernacle" (2 Pet. 1:13, 14). (4.) Being "unclothed" (2 Cor. 5:3, 4). (5.) "Falling on sleep" (Ps. 76:5; Jer. 51:39; Acts 13:36; 2 Pet. 3:9. (6.) "I go whence I shall not return" (Job 10:21); "Make me to know mine end" (Ps. 39:4); "to depart" (Phil. 1:23). The grave is represented as "the gates of death" (Job 38:17; Ps. 9:13; 107:18). The gloomy silence of the grave is spoken of under the figure of the "shadow of death" (Jer. 2:6). Death is the effect of sin (Heb. 2:14), and not a "debt of nature." It is but once (9:27), universal (Gen. 3:19), necessary (Luke 2:28-30). Jesus has by his own death taken away its sting for all his followers (1 Cor. 15:55-57). There is a spiritual death in trespasses and sins, i.e., the death of the soul under the power of sin (Rom. 8:6; Eph. 2:1, 3; Col. 2:13). The "second death" (Rev. 2:11) is the everlasting perdition of the wicked (Rev. 21:8), and "second" in respect to natural or temporal death. THE DEATH OF CHRIST is the procuring cause incidentally of all the blessings men enjoy on earth. But specially it is the procuring cause of the actual salvation of all his people, together with all the means that lead thereto. It does not make their salvation merely possible, but certain (Matt. 18:11; Rom. 5:10; 2 Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7; 2:16; Rom. 8:32-35). |
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 |
JUDGMENT | Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE. For the expression, "judgment-hall," see PRETORIUM. THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained, will fill the universe with approving wonder; but the revelation of his yet more amazing goodness will crown him with unutterable glory. The Redeemer especially will then receive his reward, and be glorified in his saints, who shall be raised from the dead in his likeness. He will divide all mankind into tow classes: all the righteous will be in one, and all the wicked in the other; all that love God in the one, and all that hate him in the other; all that penitently believed in Christ while they lived in the one, and all that died impenitent and unbelieving in the other. And this judgement and separation will be eternal: the former will rise in holiness and joy, and the latter sink in sin and woe forever, Ec 11:9 Da 12:2 Mt 10:15 12:36 25:31-46 26:64 Joh 5:22 Ac 17:31 Ro 14:10-12 2Th 1:7-10 2Pe 2:9 3:7 1Jo 4:17 Re 20:12-15. |
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 | American Tract Society - Definition |
LAW | In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the gospel, Joh 1:17 Ac 25:8. When the word refers to the Law of Moses, careful attention to the context is sometimes requisite to judge whether the civil, the ceremonial, or the moral law is meant. The ceremonial or ritual laws, concerning the forms of worship, sacrifices, priests, purifications, etc., were designed to distinguish the Jewish nation from the heathen, and to foreshadow the gospel dispensation. They were annulled after Christ's ascension, Ge 3:24 Eph 2:15 Heb 9:1-28 10:1-22. The civil laws, Ac 23:2 24:6, were for the government of the Jews as a nation, and included the Ten Commandments. The whole code was adapted with consummated wisdom to the condition of the Jews, and has greatly influenced all wise legislation in later years. Its pious, humane, and just spirit should characterize every code of human laws. The moral law, De 5:22 Mt 5:17,18 Lu 10:26,27, is more important than the others, from its bearings on human salvation. It was written by the Creator on the conscience of man, and sin has never fully erased it, Ro 1:19 2:12-15. It was more fully taught to the Hebrews, especially at Mount Sinai, in the Ten Commandments, and is summed up by Christ in loving God supremely and our neighbor as ourselves, Mt 22:37-40. It was the offspring of love to man, Ro 7:10,12; required perfect obedience, Ga 3:10 Jas 2:10; and is of universal and perpetual obligation. Christ confirmed and enforced it, Mt 5:17-20, showing its demands of holiness in the heart, applying it to a variety of cases, and supplying new motives to obedience, by revealing heaven and hell more clearly, and the gracious guidance of the Holy Spirit. Some have argued from certain passages of Scripture that this law is no longer binding upon Christians; that they "are not under the law, but under grace," Ro 6:14,15 7:4,6 Ga 3:13,25 5:18; and the perversion of these passages leads men to sin and perish because grace abounds. Rightly understood, they harmonize with the declarations of the Savior, Mt 5:17. To the soul that is in Christ, the law is no longer the arbiter of doom; yet is still comes to him as the divinely appointed teacher of that will of God in which he now delights, Ps 119:97 Mt 5:48 11:30. The word "law" sometimes means an inward guiding and controlling power. The "law in the mind" and the "law in the members," mean the holy impulses of a regenerated should and the perverse inclinations of the natural heart, Ro 7:21-23. Compare also Ro 8:2 9:31 Jas 1:25 2:12. |
Word | Easton Dictionary - Definition |
LAW | a rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things. (2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel. (3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation. (4.) The Moral Law is the revealed will of God as to human conduct, binding on all men to the end of time. It was promulgated at Sinai. It is perfect (Ps. 19:7), perpetual (Matt. 5:17, 18), holy (Rom. 7:12), good, spiritual (14), and exceeding broad (Ps. 119:96). Although binding on all, we are not under it as a covenant of works (Gal. 3:17). (See COMMANDMENTS .) (5.) Positive Laws are precepts founded only on the will of God. They are right because God commands them. (6.) Moral positive laws are commanded by God because they are right. |
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=15&C=7&V=26&LCL=en">Change this value</a> |