Translation | Verse | Text |
King James | Le 14:20 | And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean. |
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 | American Tract Society - Definition |
ATONEMENT | The satisfaction offered to divine justice for the sins of mankind by the death of Jesus Christ; by virtue of which all true penitents believing in Christ are reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement by Jesus Christ is the great distinguishing peculiarity of the gospel, and is presented in a great variety of terms and illustrations in both the Old Testament and the New. See REDEMPTION, SACRIFICES. The English word atonement originally denoted the reconciliation of parties previously at variance. It is used in the Old Testament to translate a Hebrew word which means a covering; implying that by a Divine propitiation the sinner is covered from the just anger of God. This is actually effected by the death of Christ; while the ceremonial offerings of the Jewish church only secured from impending temporal judgments, and typified the blood of Jesus Christ which "cleanseth us from all sin." |
Word | Easton Dictionary - Definition |
ATONEMENT | This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence. The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex. 32:30; Lev. 4:26; 5:16; Num. 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf. By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (John 3:16; Rom. 3:24, 25; Eph. 1:7; 1 John 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex. 34:7; Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2, 6; Rom. 3:5). This is God's plan, clearly revealed; and that is enough for us to know. |
Word | King James Dictionary - Definition |
ATONEMENT | A covering (for sin). |
Word | Easton Dictionary - Definition |
CLEAN | The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21. The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26). The chief design of these regulations seems to have been to establish a system of regimen which would distinguish the Jews from all other nations. Regarding the design and the abolition of these regulations the reader will find all the details in Lev. 20:24-26; Acts 10:9-16; 11:1-10; Heb. 9:9-14. |
Word | King James Dictionary - Definition |
MEAT | Food. |
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 |
PRIEST | One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to serve him in his tabernacle, and the priesthood was annexed to the family of Aaron, the right of offering sacrifices and oblations to God was reserved to the priests of this family, Nu 16:40. The punishment of Uzziah king of Judah is well known, who having presumed to offer incense to the Lord, was suddenly smitten with a leprosy, 2Ch 26:19. See also the case of Saul, 1Sa 13:7-14. However, it seems that on certain occasions the Hebrew prophets offered sacrifice to the Lord, especially before a constant place of worship was fixed at Jerusalem. See 1Sa 7:9, where Samuel, who was not a priest offered a lamb for a burnt sacrifice to the Lord. See also 1Sa 9:13 16:5 1Ki 18:31,33. The Lord having reserved to himself the firstborn of Israel because he had preserved them from the hand of the destroying angel in Egypt, by way of exchange and compensation, he accepted the tribe of Levi for the service of his tabernacle, Nu 3:41. Thus the whole tribe of Levi was appointed to the sacred ministry, but not all in the same manner; for of the three sons of Levi, Gershom, Kohath, and Merari, the heads of the three great families, the Lord chose the family of Kohath, and out of this family the house of Aaron, to exercise the functions of the priesthood. Al the rest of the family of Kohath, even the children of Moses and their descendants remained among the Levites. The high priest was at the head of all religious affairs, and was the ordinary judge of all difficulties that belonged thereto, and even of the general justice and judgment of the Jewish nation, as being at the head of all the priests by whom this was administered, De 17:8-12 19:17 21:5 33:8,10 Eze 44:24. He only had the privilege of entering the sanctuary once a year, on the day of solemn expiation, to make atonement for the sins of the whole people, Le 16:2, etc. He was to be born of one of his own tribe, whom his father had married a virgin; and was to be exempt from corporal defect, Le 21:13. In general, no priest who had any such defect could offer sacrifice, or enter the holy place to present the showbread. But he was to be maintained by the sacrifices offered at the tabernacle, Le 21:17-22. The high priest also received a tithe from the Levites, Nu 18:28. God also appropriated to the high priest the oracle of his truth; so that when he was habited in the proper ornaments of his dignity, and with the Urim and Thummim, he answered questions proposed to him, and God disclosed to him secret and future things. He was forbidden to mourn for the death of any of his relations, even for his father or mother; or to enter into any place where a dead body lay, that he might not contract or hazard the contraction of uncleanness, Le 21:10-12. The priests served immediately at the altar. They slew and dressed the public sacrifices, or at least it was done by the Levites under their direction. Private offerers slew their own victims, except in the case of turtledoves or young pigeons. But all offerings upon the altar, the sprinkling of blood included, were made by the priests alone. They kept up a perpetual fire on the altar of burnt sacrifices, and in the lamps of the golden candlestick in the sanctuary; they kneaded the loaves of showbread, baked them, offered them on the golden altar in the sanctuary, and changed them every Sabbath-day. Compare Ex 28:29 Le 8:1-36. Every day, night and morning, a priest appointed by casting of lots at the beginning of the week, brought into the sanctuary a smoking censer of incense, and set it on the golden table, otherwise called the altar of incense, Lu 1:9. The sacred dress of the priests consisted of the following articles: short linen drawers; a close-fitting tunic of fine linen or cotton, of woven work, broidered, reaching to the feet, and furnished with sleeves; a girdle of fine linen. Plain linen ephods are also ascribed to them, 1Sa 22:18; and a bonnet or turban, also of fine linen, in many folds. The priests always officiated with uncovered feet. The high priests were nearly the same dress with the priests, and four articles in addition: an outer tunic, called the robe of the ephod, woven entire, blue, with an ornamented border around the neck, and a fringe at the bottom made up of pomegranates and golden bells: an ephod of blue, and purple, and scarlet, and fine linen, with golden threads interwoven, covering the body from the neck to the thighs; having shoulder-pieces joined on the shoulders by clasps of gold in which were set onyx-stones graven with the names of the twelve tribes of Israel; and also a girdle of fine linen, woven with blue, purple, scarlet, and gold, passed several times round the body: a breastplate, attached at its four corners to the ephod, and likewise bearing the names of the twelve tribes on twelve precious stones; and the miter, a high and ornamented turban having on the front a gold plate with the inscription, "Holiness to the Lord." Neither he nor the priests wore their sacred dresses out of the temple as we infer from Eze 42:14 44:17-19 Ac 23:5. The Lord had given no lands of inheritance to the tribe of Levi, in the Land of Promise. He intended that they should be supported by the tithes, the first fruits, the offerings made in the temple and by their share of the sin offerings and thanksgiving offerings sacrificed in the temple; of which certain parts were appropriated to them. In the peace offerings, they had the shoulder and the breast, Le 7:33,34; in the sin offering, they burnt on the altar the fat that covers the bowels, the liver, and the kidneys; the rest belonged to themselves, Le 7:6,10. The skin or fleece of every sacrifice also belonged to them. When an Israelite sacrificed any animal for his own use, he was to give the priest the shoulder, the stomach, and the jaws, De 18:3. The priest had also a share of the wool when sheep were shorn, De 18:4. Thus, though the priests had no lands or inheritances, their temporal wants were supplied. God provided them houses and accommodations, by appointing forty-eight cities, six were appointed as cities of refuge for those who had committed casual and involuntary manslaughter. The priests had thirteen of these cities; the others belonged to the Levites, Jos 21:10. A principal employment of the priests, next to attending on the sacrifices and the temple service, was the instruction of the people and the deciding of controversies; distinguishing the several sorts of leprosy, divorce causes, the waters of jealousy, vows, causes relating to the law and uncleanness, etc. They publicly blessed the people in the name of the Lord. In time of war their duty was to carry the Ark of the Covenant, to consult the Lord, to sound the holy trumpets, and to encourage the army, Nu 10:8-9 De 20:2. The priesthood of Christ is the substance and truth, of which that of the Jews was but a shadow and figure. Christ, the everlasting priest according to the order of Melchizedek, abides forever, as Paul observes; whereas the priests according to the order of Aaron were mortal, and therefore could not continue long, Heb 7:1-28. The Lord, to express to the Hebrews what great favors he would confer on them, says he would make them kings and priests, Ex 19:6; and Peter repeats this promise to Christians, or rather, he tells them that they are in truth what Moses promised to Israel, 1Pe 2:5,9. See also Re 1:6. In an important sense every Christian offers himself a spiritual sacrifice, "acceptable to God through Jesus Christ;" but in the Christian church, there is no priest to make expiation for sin by a sacrifice but Christ alone, Heb 9:11-26. |
Word | Easton Dictionary - Definition |
PRIEST | The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices. At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5). The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the priests' dress (Ex. 28:40-43) and the manner of their consecration to the office (29:1-37). Their duties were manifold (Ex. 27:20, 21; 29:38-44; Lev. 6:12; 10:11; 24:8; Num. 10:1-10; Deut. 17:8-13; 33:10; Mal. 2:7). They represented the people before God, and offered the various sacrifices prescribed in the law. In the time of David the priests were divided into twenty-four courses or classes (1 Chr. 24:7-18). This number was retained after the Captivity (Ezra 2:36-39; Neh. 7:39-42). "The priests were not distributed over the country, but lived together in certain cities [forty-eight in number, of which six were cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem. Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin." The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered "one sacrifice for sins" "once for all" (Heb. 10:10, 12). There is now no human priesthood. (See Epistle to the Hebrews throughout.) The term "priest" is indeed applied to believers (1 Pet. 2:9; Rev. 1:6), but in these cases it implies no sacerdotal functions. All true believers are now "kings and priests unto God." As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day. |
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