Translation | Verse | Text |
King James | Le 16:24 | And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people. |
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 | American Tract Society - Definition |
FLESH | The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11 2Co 7:1. In the New Testament, "flesh" is very often used to designate the bodily appetites, propensities, and passions, which draw men away from yielding themselves to the Lord and to the things of the Spirit. The flesh, or carnal principle, is opposed to the spirit, or spiritual principle, Ro 8:1-39 Ga 5:17. |
Word | Easton Dictionary - Definition |
FLESH | in the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Ezek. 11:19). The expression "my flesh and bone" (Judg. 9:2; Isa. 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the "Spirit" (Rom. 6:19; Matt. 16:17). Being "in the flesh" means being unrenewed (Rom. 7:5; 8:8, 9), and to live "according to the flesh" is to live and act sinfully (Rom. 8:4, 5, 7, 12). This word also denotes the human nature of Christ (John 1:14, "The Word was made flesh." Comp. also 1 Tim. 3:16; Rom. 1:3). |
Word | American Tract Society - Definition |
GARMENTS | The chief garments of the Hebrews were the tunic or inner garment, and the mantle or outer garment. These seem to have constituted a "change of Rainment," Jud 14:13 19:1-30 Ac 9:39. The tunic was of linen, and was worn next to the skin, fitting close to the body; it had armholes, and sometimes wide and open sleeves, and reached below the knees; that worn by females reached to the ankles. The tunic was sometimes woven without seam, like that of Jesus, Joh 19:23. The upper garment or mantle was a piece of cloth nearly square, and two or three yards in length and breadth, which was wrapped round the body, or tied over the shoulders. A man without this robe on was sometimes said to be "naked," Isa 20:2-4 Joh 21:7. This could be so arranged as to form a large bosom for carrying things; and the mantle also served the poor as a bed by night, Ex 22:26,27 Job 22:6. See BOSOM and BED. Between these two garments, the Hebrews sometimes wore a third, called me-il, a long and wide robe or tunic of cotton or linen, without sleeves. The head was usually bare, or covered from too fierce a sunshine, or from rain, by a fold of the outer mantle, 2Sa 15:30 1Ki 19:13 Es 6:12. The priests, however, wore a mitre, bonnet, or sacred turban; and after the captivity, the Jews adopted to some extent the turban, now so universal in the East. Women wore a variety of plain and ornamented headdresses. Veils were also an article of female dress, Isa 3:19. They were of various kinds, and were used alike by married and unmarried women; generally as a token of modesty, or of subjection to the authority of the husband, Ge 24:65 1Co 11:3-10; but sometimes for the purpose of concealment, Ge 38:14. As the Hebrews did not change the fashion of their clothes, as we do, it was common to lay up stores of rainment beforehand, in proportion to their wealth, Isa 3:6. To this Christ alludes when he speaks of treasures, which the moth devours, Mt 6:19 Jas 5:1,2. But though there was a general uniformity in dress from age to age, no doubt various changes took place in the long course of Bible history; and at all times numerous and increasing varieties existed among the different classes, especially in materials and ornaments. In early ages, and where society was wild and rude, the skins of animals were made into clothing, Ge 3:21 Heb 11:37. Spinning, weaving, and needlework soon began to be practiced, Ex 35:25 Jud 5:30. A coarse cloth was made of goats' or camels' hair, and finer cloths of woolen, linen, and probably cotton. Their manufacture was a branch of domestic industry, Pr 31:13-24. The great and wealthy delighted in white rainment; and hence this is also a mark of opulence and prosperity, Ec 9:8. Angels are described as clothed in pure and cheerful white; and such was the appearance of our Savior's rainment during his transfiguration, Mt 17:2. The saints, in like manner, are described as clothed in white robes, Re 7:9,13,14; the righteousness of Christ in which they are clothed is more glorious than that of the angels. The garments of mourning among the Hebrews were sackcloth and haircloth, and their color dark brown or black, Isa 50:3 Re 6:12. As the prophets were penitents by profession, their common clothing was mourning. Widows also dressed themselves much the same. The Hebrews, in common with their neighbors, sometimes used a variety of colors for their gayer and more costly dresses, Jud 5:30. So also according to our version, Ge 37:3,23 2Sa 13:18; though in these passages some understand a tunic with long sleeves. Blue, scarlet, and purple are most frequently referred to, the first being a sacred color. Embroidery and fine needlework were highly valued among them, Jud 5:30 Ps 45:14. The dress of females differed from that of males less than is customary among us. Yet there was a distinction; and Moses expressly forbade any exchange of apparel between the sexes, De 22:5, a custom associated with immodesty, and with the worship of certain idols. It is not clear for what reason clothing in which linen and woolen were woven together was prohibited, De 22:11; but probably it had reference to some superstitious usage of heathenism. In Isa 3:16-23, mention is made of the decorations common among the Hebrew women of that day; among which seem to be included tunics, embroidered vests, wide flowing mantles, girdles, veils, caps of network, and metallic ornaments for the ears and nose, for the neck, arms, fingers, and ankles; also smelling-bottles and metallic mirrors. In Ac 19:12, mention is made of handkerchiefs and aprons. Drawers were used, Ex 28:42, but perhaps not generally. See GIRDLES, RINGS, and SANDALS. Presents of dresses are alluded to very frequently in the historical books of Scripture, and in the earliest times. Joseph gave to each of his brethren a change of rainment, and to Benjamin five changes, Ge 45:22. Naaman gave to Gehazi two changes of rainment; and even Solomon received rainment as presents, 2Ch 9:24. This custom is still maintained in the East, and is mentioned by most travelers. In Turkey, the appointment to any important office is accompanied with the gift of a suitable official rove. In the parable of the wedding garment, the king expected to have found all his guests clad in roes of honor of his own providing, Mt 22:11. |
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 |
WATER | See CISTERN and WELLS. In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare Isa 29:8 Jer 15:18. |
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