Translation | Verse | Text |
King James | Zec 8:17 | And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD. |
Word | American Tract Society - Definition |
HATE | Often denotes in Scripture only a less degree of love, Ge 29:30,31 De 21:15 Pr 13:24 Mal 1:2,3 Lu 14:26 Ro 9:13. God has a just and perfect abhorrence of sin and sinners, Ps 5:5. But hatred in general is a malevolent passion, Ga 5:20, and no one who is not perfect in love, can hate without sin. |
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 |
LOVE | GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God's love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love." Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good with fellowship of soul, and the evil with a Christ-like benevolence. Such a love would meet and fulfil all the ends of the law, Mt 22:37-40 Ro 13:8-10. Without it, none can enter heaven; and as the affections of every unrenewed heart are all mixed with sin, being given to forbidden objects, or selfishly and unduly given to objects not forbidden, we must be "born again" in order to see God, Joh 3:3 1Jo 4:7,19 5:4. |
Word | Easton Dictionary - Definition |
LOVE | This word seems to require explanation only in the case of its use by our Lord in his interview with "Simon, the son of Jonas," after his resurrection (John 21:16, 17). When our Lord says, "Lovest thou me?" he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., "I love." This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon's word. The distinction between these two Greek words is thus fitly described by Trench:, "Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the 'Lovest thou' (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the passionate yearning of his heart he desired now to do. Therefore he puts by the word and substitutes his own stronger 'I love' (Gr. philo) in its room. A second time he does the same. And now he has conquered; for when the Lord demands a third time whether he loves him, he does it in the word which alone will satisfy Peter ('Lovest thou,' Gr. phileis), which alone claims from him that personal attachment and affection with which indeed he knows that his heart is full." In 1 Cor. 13 the apostle sets forth the excellency of love, as the word "charity" there is rendered in the Revised Version. |
Word | American Tract Society - Definition |
OATH | A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16. Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the living God, that thou tell us whether thou be the Christ." To this oath, thus solemnly administered, Jesus replied that he was indeed the Messiah. An oath is a solemn appeal to God, as to an all-seeing witness that what we say is true, and an almighty avenger if what we say be false, Heb 6:16. Its force depends upon our conviction of the infinite justice of God; that he will not hold those guiltless who take his name in vain; and that the loss of his favor immeasurable outweighs all that could be gained by false witness. It is an act of religious worship; on which account God requires it to be taken in his name, De 10:20, and points out the manner in which it ought to be administered, and the duty of the person who swears, Ex 22:11 De 6:18 Ps 15:4 24:4. Hence atheists, who profess to believe that there is no God, and persons who do not believe in a future state of reward and punishment, cannot consistently take an oath. In their mouths an oath can be only profane mockery. God himself is represented as confirming his promise by oath, and thus conforming to what is practiced among men, Heb 6:13,16-17. The oaths forbidden in Mt 5:34-35 Jas 5:12, must refer to the unthinking, hasty, and vicious practices of the Jews; otherwise Paul would have acted against the command of Christ, Ro 1:9 Ga 1:20 2Co 1:23. That person is obliged to take an oath whose duty requires him to declare the truth in the most solemn and judicial manner; though undoubtedly oaths are too often administered unnecessarily and irreverently, and taken with but slight consciousness of the responsibility thus assumed. As we are bound to manifest every possible degree of reverence towards God, the greatest care is to be taken that we swear neither rashly nor negligently in making promises. To neglect performance is perjury, unless the promise be contrary to the law of nature and of God; in which case no oath is binding. See CORBAN, and VOWS. A customary formula of taking an oath was "The Lord do so to me, and more also;" that is, the lord slay me, as the victim sacrificed on many such occasions was slain, and punish me even more than this, if I speak not the truth, Ru 1:17 1Sa 3:17. Similar phrases are these: "As the Lord liveth," Jud 8:19 "Before God I lie not," Ro 9:1; "I say the truth in Christ," 1Ti 2:7; "God is my record," Php 1.8. Several acts are alluded to as accompaniments of an oath; as putting the hand under the thigh, Ge 24:2 47:29; and raising the hand towards heaven, Ge 14:22,23 De 32:40 Re 10:5. |
Word | Easton Dictionary - Definition |
OATH | a solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and Paul (Rom. 9:1; Gal. 1:20; Phil. 1:8). The precept, "Swear not at all," refers probably to ordinary conversation between man and man (Matt. 5:34,37). But if the words are taken as referring to oaths, then their intention may have been to show "that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow." |
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