Translation | Verse | Text |
King James | Zec 3:1 | And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. |
Word | American Tract Society - Definition |
ANGEL | The original word, both in Hebrew and Greek, means messenger, and is so translated, Mt 11:10 Lu 7:24. It is often applied to an ordinary messenger, Job 1:14 1Sa 11:3 Lu 9:52; to prophets, Isa 42:19 Hag 1:13; to priests, Ec 5:6 Mal 2:7; and even to inanimate objects, Ps 78:49 104:4 2Co 12:7. Under the general sense of messenger, the term, angel is properly applied also to Christ, as the great Angel or Messenger of the covenant, Mal 3:1, and to the ministers of his gospel, the overseers or angels of the churches, Re 2:1,8,12, etc. In 1Co 11:10, the best interpreters understand by the term "angels" the holy angels, who were present in an especial sense in the Christian assemblies; and from reverence to them it was proper that the women should have power (veils, as a sign of their being in subjection to a higher power) on their heads. See under VEIL. But generally in the Bible the word is applied to a race of intelligent beings, of a higher order than man, who surround the Deity, and whom he employs as his messengers or agents in administering the affairs of the world, and in promoting the welfare of individuals, as well as of the whole human race, Mt 1:20 22:30 Ac 7:30. Whether pure spirits, or having spiritual bodies, they have no bodily organization like ours, and are not distinguished in sex, Mt 22:30. They were doubtless created long before our present world was made, Job 38:7. The Bible represents them as exceedingly numerous, Da 7:10 Mt 26:53 Lu 2:13 Heb 12:22,23; as remarkable for strength, Ps 103:20 2Pe 2:11 Re 5:2 18:21 19:17; and for activity, Jud 13:20 Isa 6:2-6 Da 9:21-23 Mt 13:49 26:53 Ac 27:23 Re 8:13. They appear to be of divers orders, Isa 6:2-6 Eze 10:1 Col 1:16 Re 12:7. Their name indicates their agency in the dispensations of Providence towards man, and the Bible abounds in narratives of events in which they have borne a visible part. Yet in this employment they act as the mere instruments of God, and in fulfilment of his commands, Ps 91:11 103:20 Heb 1:14. We are not therefore to put trust in them, pay them adoration, or pray in their name, Re 19:10 22:8,9. Though Scripture does not warrant us to believe that each individual has his particular guardian angel, it teaches very explicitly that the angels minister to every Christian, Mt 18:10 Lu 16:22 Heb 1:14. They are intensely concerned in the salvation of men, Lu 2:10-12 15:7,10 1Pe 1:12; and will share with saints the blessedness of heaven forever, Heb 12:22. Those angels "who kept not their first estate," but fell and rebelled against God, are called the angels of Satan or the devil, Mt 25:41 Re 12:9. These are represented as being "cast down to hell, and reserved unto judgment," 2Pe 2:4. See SYNAGOGUE, ARCHANGEL. |
Word | Easton Dictionary - Definition |
ANGEL | a word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God. (1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very numerous. "Thousand thousands," etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16). (2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Matt. 25:41; Rev. 12:7,9), and that they are "reserved unto judgement" (2 Pet. 2:4). When the manna is called "angels' food," this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). The redeemed in glory are "like unto the angels" (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10). (3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples. The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19). |
Word | King James Dictionary - Definition |
ANGEL | Messenger. |
Word | American Tract Society - Definition |
HAND | Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one's self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu 8:10 27:18 Mr 10:16 Ac 6:6 19:6 1Ti 4:14. The hands of the high priest laid upon the scapegoat, as if transferring the guilt of the people to his head, represented the work wrought by Christ in order that the sinner might not be "driven away in his wickedness." See WASHING. |
Word | Easton Dictionary - Definition |
HAND | Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc. The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Matt. 26:64). |
Word | American Tract Society - Definition |
JOSHUA | 1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, Nu 13:8,16; and in the New Testament he is called Jesus, Ac 7:45 Heb 4:8. Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim, Ex 17:8-16. See also Nu 14:6. At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed in his appointed work, and then judging Israel at his at Timnath-serah, he died, B. C. 1426. His last grand convocation of all Israel, at Shechem, and his solemn address to them and renewal of their covenant with God, form the worthy close of a life on which in the sacred records no blot rests. He seems to have served the Lord with singular fidelity. No man witnessed more or greater miracles than he; and in his life may be found many points of resemblance to that of the greater "Captain of the Lord's host," who establishes his people in the true promised land. THE BOOK OF JOSHUA contains the narrative of all these transactions, and was written by Joshua himself, or under his direction, B. C. 1427. From Jos 24:27 on, was of course added by a later hand; but all was done under the inspiration of the Holy Spirit, 2Ti 3:16. 2. The son of Josedech. See JESHUA. |
Word | Easton Dictionary - Definition |
JOSHUA | Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua). He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses' minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (Ex. 32:17). He was also one of the twelve who were sent on by Moses to explore the land of Canaan (Num. 13:16, 17), and only he and Caleb gave an encouraging report. Under the direction of God, Moses, before his death, invested Joshua in a public and solemn manner with authority over the people as his successor (Deut. 31:23). The people were encamped at Shittim when he assumed the command (Josh. 1:1); and crossing the Jordan, they encamped at Gilgal, where, having circumcised the people, he kept the Passover, and was visited by the Captain of the Lord's host, who spoke to him encouraging words (1:1-9). Now began the wars of conquest which Joshua carried on for many years, the record of which is in the book which bears his name. Six nations and thirty-one kings were conquered by him (Josh. 11:18-23; 12:24). Having thus subdued the Canaanites, Joshua divided the land among the tribes, Timnath-serah in Mount Ephraim being assigned to himself as his own inheritance. (See SHILOH; PRIEST.) His work being done, he died, at the age of one hundred and ten years, twenty-five years after having crossed the Jordan. He was buried in his own city of Timnath-serah (Josh. 24); and "the light of Israel for the time faded away." Joshua has been regarded as a type of Christ (Heb. 4:8) in the following particulars: (1) In the name common to both; (2) Joshua brings the people into the possession of the Promised Land, as Jesus brings his people to the heavenly Canaan; and (3) as Joshua succeeded Moses, so the Gospel succeeds the Law. The character of Joshua is thus well sketched by Edersheim:, "Born a slave in Egypt, he must have been about forty years old at the time of the Exodus. Attached to the person of Moses, he led Israel in the first decisive battle against Amalek (Ex. 17:9, 13), while Moses in the prayer of faith held up to heaven the God-given 'rod.' It was no doubt on that occasion that his name was changed from Oshea, 'help,' to Jehoshua, 'Jehovah is help' (Num. 13:16). And this name is the key to his life and work. Alike in bringing the people into Canaan, in his wars, and in the distribution of the land among the tribes, from the miraculous crossing of Jordan and taking of Jericho to his last address, he was the embodiment of his new name, 'Jehovah is help.' To this outward calling his character also corresponded. It is marked by singleness of purpose, directness, and decision...He sets an object before him, and unswervingly follows it" (Bible Hist., iii. 103) |
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 |
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. |
Word | American Tract Society - Definition |
SATAN | Signifies, properly, adversary, enemy, 1Ki 11:14 Ps 109:6, and is so applied by Jesus to Peter, Mt 16:23 Mr 8:33. Hence it is used particularly of the grand adversary of souls, the devil, the prince of the fallen angels, the accuser and calumniator of men before God, Job 1:7,12 Zec 3:1,2 Re 12:10. He seduces them to sin, 1Ch 21:1 Lu 22:31; and is thus the author of that evil, both physical and moral, by which the human race is afflicted, especially of those vicious propensities and wicked actions which are productive of so much misery, and also of death itself, Lu 13:16 Heb 2:14. Hence Satan is represented both as soliciting men to commit sin, and as the source, the efficient cause of impediments which are thrown in the way of the Christians religion, or which are designed to diminish its efficacy in reforming the hearts and lives of men, and inspiring them with the hope of future bliss, Mt 4:10 Joh 13:27 Ro 16:20 Eph 2:2. See DEVIL. The "synagogue of Satan," Re 2:9,13, probably denotes the unbelieving Jews, the false zealots for the Law of Moses, who at the beginning were the most eager persecutors of the Christians. They were very numerous at Smyrna, to which church John writes. |
Word | Easton Dictionary - Definition |
SATAN | adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article "the adversary" (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times. He is also called "the dragon," "the old serpent" (Rev. 12:9; 20:2); "the prince of this world" (John 12:31; 14:30); "the prince of the power of the air" (Eph. 2:2); "the god of this world" (2 Cor. 4:4); "the spirit that now worketh in the children of disobedience" (Eph. 2:2). The distinct personality of Satan and his activity among men are thus obviously recognized. He tempted our Lord in the wilderness (Matt. 4:1-11). He is "Beelzebub, the prince of the devils" (12:24). He is "the constant enemy of God, of Christ, of the divine kingdom, of the followers of Christ, and of all truth; full of falsehood and all malice, and exciting and seducing to evil in every possible way." His power is very great in the world. He is a "roaring lion, seeking whom he may devour" (1 Pet. 5:8). Men are said to be "taken captive by him" (2 Tim. 2:26). Christians are warned against his "devices" (2 Cor. 2:11), and called on to "resist" him (James 4:7). Christ redeems his people from "him that had the power of death, that is, the devil" (Heb. 2:14). Satan has the "power of death," not as lord, but simply as executioner. |
Word | King James Dictionary - Definition |
SATAN | Adversary. |
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