Translation | Verse | Text |
King James | Mt 14:13 | When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. |
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 |
DESERT | The Scriptures, by "desert," generally mean an uncultivated place, a wilderness, or grazing tract. Some deserts were entirely fry and barren; others were beautiful, and had good pastures. David speaks of the beauty of the desert, Ps 65:12,13. Scripture names several deserts in the Holy Land. Other deserts particularly mentioned, are "that great and terrible wilderness" in Arabia Petraea, south of Canaan, Nu 21:20; also the region between Canaan and the Euphrates, Ex 23:31 De 11:24. The pastures of this wilderness are clothed in winter and spring with rich and tender herbage; but the heat of summer soon burns this up, and the Arabs are driven to seek pasturage elsewhere. |
Word | Easton Dictionary - Definition |
DESERT | (1.) Heb. midbar, "pasture-ground;" an open tract for pasturage; a common (Joel 2:22). The "backside of the desert" (Ex. 3:1) is the west of the desert, the region behind a man, as the east is the region in front. The same Hebrew word is rendered "wildernes," and is used of the country lying between Egypt and Palestine (Gen. 21:14, 21; Ex. 4:27; 19:2; Josh. 1:4), the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land. The same Hebrew word is used also to denote the wilderness of Arabia, which in winter and early spring supplies good pasturage to the flocks of the nomad tribes than roam over it (1 Kings 9:18). The wilderness of Judah is the mountainous region along the western shore of the Dead Sea, where David fed his father's flocks (1 Sam. 17:28; 26:2). Thus in both of these instances the word denotes a country without settled inhabitants and without streams of water, but having good pasturage for cattle; a country of wandering tribes, as distinguished from that of a settled people (Isa. 35:1; 50:2; Jer. 4:11). Such, also, is the meaning of the word "wilderness" in Matt. 3:3; 15:33; Luke 15:4. (2.) The translation of the Hebrew Aribah', "an arid tract" (Isa. 35:1, 6; 40:3; 41:19; 51:3, etc.). The name Arabah is specially applied to the deep valley of the Jordan (the Ghor of the Arabs), which extends from the lake of Tiberias to the Elanitic gulf. While midbar denotes properly a pastoral region, arabah denotes a wilderness. It is also translated "plains;" as "the plains of Jericho" (Josh. 5:10; 2 Kings 25:5), "the plains of Moab" (Num. 22:1; Deut. 34:1, 8), "the plains of the wilderness" (2 Sam. 17:16). (3.) In the Revised Version of Num. 21:20 the Hebrew word jeshimon is properly rendered "desert," meaning the waste tracts on both shores of the Dead Sea. This word is also rendered "desert" in Ps. 78:40; 106:14; Isa. 43:19, 20. It denotes a greater extent of uncultivated country than the other words so rendered. It is especially applied to the desert of the peninsula of Arabia (Num. 21:20; 23:28), the most terrible of all the deserts with which the Israelites were acquainted. It is called "the desert" in Ex. 23:31; Deut. 11:24. (See JESHIMON .) (4.) A dry place; hence a desolation (Ps. 9:6), desolate (Lev. 26:34); the rendering of the Hebrew word horbah'. It is rendered "desert" only in Ps. 102:6, Isa. 48:21, and Ezek. 13:4, where it means the wilderness of Sinai. (5.) This word is the symbol of the Jewish church when they had forsaken God (Isa. 40:3). Nations destitute of the knowledge of God are called a "wilderness" (32:15, midbar). It is a symbol of temptation, solitude, and persecution (Isa. 27:10, midbar; 33:9, arabah). |
Word | American Tract Society - Definition |
FOOT | The expressions in De 32:35, "their foot shall slide in due time," and in the traveler's song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9 Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14 Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of respect. Moses put off his shoes to approach the burning bush; and most commentators are of opinion that the priests served in the tabernacle with their feet naked, as they did afterwards in the temple. The Turks never enter their mosques till after they have washed their feet and their hands, and have put off the outward covering of their legs. The Christians of Ethiopia enter their churches with their shoes off, and the Indian Brahmins and others have the same respect for their pagodas and temples. Eastern conquerors used to set their feet on the necks of conquered princes, Jos 10:22, and action often figured in ancient sculptures, Ps 8:6 Isa 49:23 1Co 15:25 Heb 2:8. See NINEVEH. The orientals used to wash the feet of strangers who came off a journey, because they commonly walked with their legs bare, and their feet defended only by sandals, Ge 24:32 43:24. So Abraham washed the feet of the three angels, Ge 18:4. This office was usually performed by servants and slaves; and hence Abigail answers David, who sought her in marriage, that she should think it an honor to wash the feet of the king's servants, 1Sa 25:41. Paul would have a widow assisted by the church, to be one who had hospitably washed the feet of saints, 1Ti 5:10. The practice is still met with in Palestine. Says Dr. Robinson, at Ramleh, "Our youthful host now proposed, in the genuine style of ancient oriental hospitality, that a servant should wash our feet. This took me by surprise; for I was not aware that the custom still existed here. Nor does it indeed towards foreigners, though it is quite common among the natives. We gladly accepted the proposal, both for the sake of the refreshment and of the scriptural illustration. A female Nubian slave accordingly brought water, which she poured upon our feet over a large shallow basin of tinned copper, kneeling before us and rubbing our feet with her hands, and wiping them with a napkin. It was one of the most gratifying minor incidents of our whole journey." Our Savior, after his last supper, gave a striking lesson of humility, by washing his disciples' feet, Joh 13:5-6,8, though the eighth verse shows that he had also a deeper meaning. See SANDALS. |
Word | Easton Dictionary - Definition |
JESUS | (1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., "Joshua"). (2.) A Jewish Christian surnamed Justus (Col. 4:11). Je'sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42). This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21). The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years. In the "fulness of time" he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to see him who was born "King of the Jews," bringing gifts with them (Matt. 2:1-12). Herod's cruel jealousy led to Joseph's flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, "in the midst of the doctors," all that heard him were "astonished at his understanding and answers" (Luke 2:41, etc.). Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and "increased in wisdom and stature, and in favour with God and man" (Luke 2:52). He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. "Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in Judea. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.", Stalker's Life of Jesus Christ, p. 45. The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST.) |
Word | American Tract Society - Definition |
SHIP | The ships of the ancients were very imperfect in comparison with modern ones. Navigators crept carefully along the shores, from one headland or prominent point to another, making a harbor if practicable every night; and when out of sight of land, being ignorant of the compass and quadrant, they guided their course by the sun and certain stars. Even in St. Paul's time, vessels passing from Palestine to Italy, sometimes wintered on the way! Ac 27:12 28:11. The ancient ships were in general small, though a few large ships are on record. They were often highly ornamented both at the prow and the stern; and the figurehead or "sign," by which the vessel was known, was sometimes an image of its tutelar divinity. They were usually propelled by oars often in several "banks" or rows one above another, as well as by sails. In war, the galley tried to pierce and run down its antagonist. The Phoenicians were celebrated for their ships and their extensive commerce, as appears from Ezekiel's description, Eze 27:1-36, as well as from numerous ancient historians. Though Joppa and in Christ's time Caesarea were Jewish ports, 2Ch 2:18 Jon 1:3, yet the Jews were never a maritime people, and most of their foreign navigation would appear to have been carried on by the aid of Phoenicians, 1Ki 9:26 10:22 22:49,50. Paul's graphic and faithful description of his voyage and shipwreck in Ac 27:1-44, discloses many of the peculiarities of ancient navigation. For the "ship of Tarshish," see TARSHISH. |
Word | King James Dictionary - Definition |
THENCE | There; that place. |
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