Translation | Verse | Text |
King James | Ex 39:30 | And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS TO THE LORD. |
Word | American Tract Society - Definition |
CROWN | There are two distinct Hebrew terms rendered crown. The one represents such headdresses as we should designate coronet, band, miter, tiara, garland, etc. The other is generally applied to the headdresses of kings. The former was a simple fillet or diadem around the head, variously ornamented. Newly-married persons of both sexes wore crowns on their wedding-day, So 3:11 Eze 16:12. The crowns of kings were sometimes white fillets, bound round the forehead, the ends falling back on the neck; or were made of gold tissue, adorned with jewels. That of the Jewish high priest was a fillet, or diadem, tied with a ribbon of a hyacinth color, Ex 28:36 39:30. Occasionally the crown was of pure gold, and was worn by kings, 2Ch 23:11, sometimes when they went to battle, 2Sa 1:10 12:30. It was also worn by queens, Es 2:17. The crown is a symbol of honor, power, and eternal life, Pr 12:4 La 5:16 1Pe 5:4. Crowns or garlands were given to the successful competitors at the Grecian games, to which frequent allusion is made in the Epistle, 2Ti 4:7,8. |
Word | Easton Dictionary - Definition |
CROWN | (1.) Denotes the plate of gold in the front of the high priest's mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12). (2.) The more general name in Hebrew for a crown is 'atarah, meaning a "circlet." This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In Rev. 12:3; 13:1, we read of "many crowns," a token of extended dominion. (3.) The ancient Persian crown (Esther 1:11; 2:17; 6:8) was called kether; i.e., "a chaplet," a high cap or tiara. Crowns were worn sometimes to represent honour and power (Ezek. 23:42). They were worn at marriages (Cant. 3:11; Isa. 61:10, "ornaments;" R.V., "a garland"), and at feasts and public festivals. The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the "civic crown" on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life (James 1:12; Rev. 2:10) "that fadeth not away" (1 Pet. 5:4, Gr. amarantinos; comp. 1:4). Probably the word "amaranth" was applied to flowers we call "everlasting," the "immortal amaranth." |
Word | American Tract Society - Definition |
GOLD | A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of the Lord, as well as the drinking-vessels of Solomon, were of gold. |
Word | Easton Dictionary - Definition |
GOLD | (1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5). (2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or "fine gold" (1 Kings 6:20; 7:49). (3.) Heb. paz, native or pure gold (Job 28:17; Ps. 19:10; 21:3, etc.). (4.) Heb. betzer, "ore of gold or silver" as dug out of the mine (Job 36:19, where it means simply riches). (5.) Heb. kethem, i.e., something concealed or separated (Job 28:16,19; Ps. 45:9; Prov. 25:12). Rendered "golden wedge" in Isa. 13:12. (6.) Heb. haruts, i.e., dug out; poetic for gold (Prov. 8:10; 16:16; Zech. 9:3). Gold was known from the earliest times (Gen. 2:11). It was principally used for ornaments (Gen. 24:22). It was very abundant (1 Chr. 22:14; Nah. 2:9; Dan. 3:1). Many tons of it were used in connection with the temple (2 Chr. 1:15). It was found in Arabia, Sheba, and Ophir (1 Kings 9:28; 10:1; Job 28:16), but not in Palestine. In Dan. 2:38, the Babylonian Empire is spoken of as a "head of gold" because of its great riches; and Babylon was called by Isaiah (14:4) the "golden city" (R.V. marg., "exactress," adopting the reading marhebah, instead of the usual word madhebah). |
Word | Easton Dictionary - Definition |
HOLINESS | in the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God's service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23, 24). (See SANCTIFICATION.) |
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 |
SIGNET | A ring for sealing. See RING and SEAL, SEALING. |
Word | Easton Dictionary - Definition |
SIGNET | a seal used to attest documents (Dan. 6:8-10, 12). In 6:17, this word properly denotes a ring. The impression of a signet ring on fine clay has recently been discovered among the ruins at Nineveh. It bears the name and title of an Egyptian king. Two actual signet rings of ancient Egyptian monarchs (Cheops and Horus) have also been discovered. When digging a shaft close to the south wall of the temple area, the engineers of the Palestine Exploration Fund, at a depth of 12 feet below the surface, came upon a pavement of polished stones, formerly one of the streets of the city. Under this pavement they found a stratum of 16 feet of concrete, and among this concrete, 10 feet down, they found a signet stone bearing the inscription, in Old Hebrew characters, "Haggai, son of Shebaniah." It has been asked, Might not this be the actual seal of Haggai the prophet? We know that he was in Jerusalem after the Captivity; and it is somewhat singular that he alone of all the minor prophets makes mention of a signet (Hag. 2:23). (See SEAL.) |
Word | King James Dictionary - Definition |
SIGNET | A seal or stamp. |
Word | American Tract Society - Definition |
WRITING | S |
Word | Easton Dictionary - Definition |
WRITING | The art of writing must have been known in the time of the early Pharaohs. Moses is commanded "to write for a memorial in a book" (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of "writing," "book," and "ink," are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families. "The Old Testament and the discoveries of Oriental archaeology alike tell us that the age of the Exodus was throughout the world of Western Asia an age of literature and books, of readers and writers, and that the cities of Palestine were stored with the contemporaneous records of past events inscribed on imperishable clay. They further tell us that the kinsfolk and neighbours of the Israelites were already acquainted with alphabetic writing, that the wanderers in the desert and the tribes of Edom were in contact with the cultured scribes and traders of Ma'in [Southern Arabia], and that the 'house of bondage' from which Israel had escaped was a land where the art of writing was blazoned not only on the temples of the gods, but also on the dwellings of the rich and powerful.", Sayce. (See DEBIR; PHOENICIA.) The "Book of the Dead" was a collection of prayers and formulae, by the use of which the souls of the dead were supposed to attain to rest and peace in the next world. It was composed at various periods from the earliest time to the Persian conquest. It affords an interesting glimpse into the religious life and system of belief among the ancient Egyptians. We learn from it that they believed in the existence of one Supreme Being, the immortality of the soul, judgement after death, and the resurrection of the body. It shows, too, a high state of literary activity in Egypt in the time of Moses. It refers to extensive libraries then existing. That of Ramessium, in Thebes, e.g., built by Rameses II., contained 20,000 books. When the Hebrews entered Canaan it is evident that the art of writing was known to the original inhabitants, as appears, e.g., from the name of the city Debir having been at first Kirjath-sepher, i.e., the "city of the book," or the "book town" (Josh. 10:38; 15:15; Judg. 1:11). The first mention of letter-writing is in the time of David (2 Sam. 11:14, 15). Letters are afterwards frequently spoken of (1 Kings 21:8, 9, 11; 2 Kings 10:1, 3, 6, 7; 19:14; 2 Chr. 21:12-15; 30:1, 6-9, etc.). |
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