Translation | Verse | Text |
King James | Eze 46:2 | And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. |
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 |
EVENING | The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY. |
Word | Easton Dictionary - Definition |
EVENING | the period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., "between the two evenings"). The "first evening" was that period when the sun was verging towards setting, and the "second evening" the moment of actual sunset. The word "evenings" in Jer. 5:6 should be "deserts" (marg. R.V.). |
Word | American Tract Society - Definition |
GATE | The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan's palace is called the Porte, or Gate. God promises Abraham that his posterity shall possess the gates of their enemies- their towns, their fortresses, Ge 22:17. So too, "the gates of hell," that is, the power of hell, or hell itself. In oriental cities there was always an open space or place adjacent to each gate, and these were at the same time the market places, and the place of justice, Ge 23:10-18 Ru 4:1-12 De 16:18 21:19 25:6,7 Pr 22:22 Am 5:10,12,15. There, too, people assembled to spend their leisure hours, Ge 19:1. Hence "they that sit in the gate" is put for idlers, loungers, who are coupled with drunkards, Ps 69:12. The woes of a city were disclosed in the mourning or loneliness of these places of resort, Isa 14:31 Jer 14:2. Here too the public proclamations were made, and the messages of prophets delivered, Pr 1:21 8:3 Isa 29:21 Jer 17:19 26:10. Near the gate of a city, but without it, executions took place, 1Ki 21:13 Ac 7:58 Heb 13:12. To exalt the gate of a house through pride, increased one's exposure to robbery, Pr 17:19. To open it wide and high was significant of joy and welcome, as when the Savior ascended to heaven, Ps 24:7,9; and the open gates of the new Jerusalem in contrast with those of earthly cities carefully closed and guarded at nightfall, indicate the happy security of that world of light, Re 21:25. |
Word | Easton Dictionary - Definition |
GATE | (1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3). (2.) Of royal palaces (Neh. 2:8). (3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2). (4.) Tombs (Matt. 27:60). (5.) Prisons (Acts 12:10; 16:27). (6.) Caverns (1 Kings 19:13). (7.) Camps (Ex. 32:26, 27; Heb. 13:12). The materials of which gates were made were, (1.) Iron and brass (Ps. 107:16; Isa. 45:2; Acts 12:10). (2.) Stones and pearls (Isa. 54:12; Rev. 21:21). (3.) Wood (Judg. 16:3) probably. At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6, 7, etc.). At the gates prophets also frequently delivered their messages (Prov. 1:21; 8:3; Isa. 29:21; Jer. 17:19, 20; 26:10). Criminals were punished without the gates (1 Kings 21:13; Acts 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps. 118:19). "The gates of hell" (R.V., "gates of Hades") Matt. 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die. |
Word | American Tract Society - Definition |
OFFERING | In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are, 1. Fine flour, or meal; 2. Cakes baked in an oven; 3. Cakes baked on a plate or shallow pan; 4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;) 5. First fruits of the new corn, either in the simple state or prepared by parching or roasting in the ear, or out of the ear. The cakes were kneaded with olive oil, or fried in a pan, or only dipped in oil after they were baked. The bread offered for the altar was without leaven; for leaven was never offered on the altar, nor with the sacrifices, Le 2:11-12. But they might make presents of common bread to the priests and ministers of the temple. Honey was never offered with the sacrifices, but it might be presented alone, as first fruits, Le 2:11-12. Those who offered living victims were not excused from giving meal, wine, and salt, together with the greater sacrifices. Those who offered only oblations of bread or of meal offered also oil, incense, salt, and wine, which were in a manner their seasoning. The priest in waiting received the offerings from the hand of him who brought them, laid a part on the altar, and reserved the rest for his own subsistence as a minister of the Lord. Nothing was wholly burned up but the incense, of which the priest retained none. See Le 2:2,13 Nu 15:4-5. In some cases the law required only offerings of corn or bread, as when they offered the first fruits of harvest, whether offered solemnly by the nation, or as the devotion of private persons. The unbloody offerings signified, in general, not so much expiation, which was the peculiar meaning of the sacrifices, as the consecration of the offerer, and all that he had to Jehovah. Only in the case of the poor man, who could not afford the expense of sacrificing an animal, was an unbloody offering accepted in its stead, Le 5:11. See SACRIFICES. |
Word | Easton Dictionary - Definition |
OFFERING | an oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names. |
Word | American Tract Society - Definition |
PORCH | See HOUSE and TEMPLE. |
Word | Easton Dictionary - Definition |
POST | (1.) A runner, or courier, for the rapid transmission of letters, etc. (2 Chr. 30:6; Esther 3:13, 15; 8:10, 14; Job 9:25; Jer. 51:31). Such messengers were used from very early times. Those employed by the Hebrew kings had a military character (1 Sam. 22:17; 2 Kings 10:25, "guard," marg. "runners"). The modern system of postal communication was first established by Louis XI. of France in A.D. 1464. (2.) This word sometimes also is used for lintel or threshold (Isa. 6:4). |
Word | King James Dictionary - Definition |
POST | A runner; courier. |
Word | Easton Dictionary - Definition |
PRINCE | the title generally applied to the chief men of the state. The "princes of the provinces" (1 Kings 20:14) were the governors or lord-lieutenants of the provinces. So also the "princes" mentioned in Dan. 6:1, 3, 4, 6, 7 were the officers who administered the affairs of the provinces; the "satraps" (as rendered in R.V.). These are also called "lieutenants" (Esther 3:12; 8:9; R.V., "satraps"). The promised Saviour is called by Daniel (9:25) "Messiah the Prince" (Heb. nagid); compare Acts 3:15; 5:31. The angel Micheal is called (Dan. 12:1) a "prince" (Heb. sar, whence "Sarah," the "princes"). |
Word | Easton Dictionary - Definition |
THRESHOLD | (1.) Heb. miphtan, probably a projecting beam at a higher point than the threshold proper (1 Sam. 5:4,5; Ezek. 9:3; 10:4,18; 46:2; 47:1); also rendered "door" and "door-post." (2.) 'Asuppim, pl. (Neh. 12:25), rendered correctly "storehouses" in the Revised Version. In 1 Chr. 26:15, 17 the Authorized Version retains the word as a proper name, while in the Revised Version it is translated "storehouses." |
Word | King James Dictionary - Definition |
WITHOUT | Outside. |
Word | Easton Dictionary - Definition |
WORSHIP | homage rendered to God which it is sinful (idolatry) to render to any created being (Ex. 34:14; Isa. 2:8). Such worship was refused by Peter (Acts 10:25,26) and by an angel (Rev. 22:8,9). |
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