Translation | Verse | Text |
King James | Mt 26:69 | Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. |
Word | American Tract Society - Definition |
GALILEE | In the time of Christ, included all the northern part of Palestine lying west of the Jordan and north of Samaria. Before the exile the name seems to have been applied only to a small tract bordering on the northern limits, 1Ki 9:11. Galilee, in the time of Christ, was divided into Upper and Lower, the former lying north of the territory of the tribe of Zebulun, and abounding in mountains; the latter being more level and fertile, and very populous; the whole comprehending the four tribes of Issachar, Zebulun, Naphtali, and Asher. Lower Galilee is aid to have contained four hundred and four towns and villages, of which Josephus mentions Tiberias, Sepphoris, and Gabara, as the principal; though Capernaum and Nazareth are the most frequently mentioned in the New Testament, Mr 1:9 Lu 2:39 Joh 7:52, etc. "Galilee of the Gentiles" is supposed to be Upper Galilee, either because it bordered on Tyre and Zidon, or because Phenicians, Syrians, Arabs, and other heathen were numerous among it inhabitants. The Galileans were accounted brave and industrious; though other Jews affected to consider them as not only stupid and unpolished, but also seditious, and therefore proper objects of contempt, Lu 13:1 23:6 Joh 1:47 7:52. They appear to have used a peculiar dialect, by which they were easily distinguished from the Jews of Jerusalem, Mr 14:70. Many of the apostles and first converts to Christianity were men of Galilee, Ac 1:11 2:7, as well as Christ himself; and the name Galilean was often given as an insult, both to him and his followers. The apostate emperor Julian constantly used it, and in his dying agony and rage cried out, "O Galilean, thou hast conquered!" Our Savior resided here from infancy till he was thirty years of age, and during much of his public ministry; and the cities of his public ministry; and the cities of Nazareth, Nain, Cana, Capernaum, with the whole region of the sea of Galilee, are sacredly endeared to all his people by the words he there spoke, and the wonders he wrought. For the Sea of Galilee, see SEA 3. |
Word | Easton Dictionary - Definition |
GALILEE | circuit. Solomon rewarded Hiram for certain services rendered him by the gift of an upland plain among the mountains of Naphtali. Hiram was dissatisfied with the gift, and called it "the land of Cabul" (q.v.). The Jews called it Galil. It continued long to be occupied by the original inhabitants, and hence came to be called "Galilee of the Gentiles" (Matt. 4:15), and also "Upper Galilee," to distinguish it from the extensive addition afterwards made to it toward the south, which was usually called "Lower Galilee." In the time of our Lord, Galilee embraced more than one-third of Western Palestine, extending "from Dan on the north, at the base of Mount Hermon, to the ridges of Carmel and Gilboa on the south, and from the Jordan valley on the east away across the splendid plains of Jezreel and Acre to the shores of the Mediterranean on the west." Palestine was divided into three provinces, Judea, Samaria, and Galilee, which comprehended the whole northern section of the country (Acts 9:31), and was the largest of the three. It was the scene of some of the most memorable events of Jewish history. Galilee also was the home of our Lord during at least thirty years of his life. The first three Gospels are chiefly taken up with our Lord's public ministry in this province. "The entire province is encircled with a halo of holy associations connected with the life, works, and teachings of Jesus of Nazareth." "It is noteworthy that of his thirty-two beautiful parables, no less than ninteen were spoken in Galilee. And it is no less remarkable that of his entire thirty-three great miracles, twenty-five were wrought in this province. His first miracle was wrought at the wedding in Cana of Galilee, and his last, after his resurrection, on the shore of Galilee's sea. In Galilee our Lord delivered the Sermon on The Mount, and the discourses on 'The Bread of Life,' on 'Purity,' on 'Forgiveness,' and on 'Humility.' In Galilee he called his first disciples; and there occurred the sublime scene of the Transfiguration" (Porter's Through Samaria). When the Sanhedrin were about to proceed with some plan for the condemnation of our Lord (John 7:45-52), Nicodemus interposed in his behalf. (Comp. Deut. 1:16,17; 17:8.) They replied, "Art thou also of Galilee?.... Out of Galilee ariseth no prophet." This saying of theirs was "not historically true, for two prophets at least had arisen from Galilee, Jonah of Gath-hepher, and the greatest of all the prophets, Elijah of Thisbe, and perhaps also Nahum and Hosea. Their contempt for Galilee made them lose sight of historical accuracy" (Alford, Com.). The Galilean accent differed from that of Jerusalem in being broader and more guttural (Mark 14:70). |
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 | Easton Dictionary - Definition |
PALACE | Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Neh. 1:1; Dan. 8:2). It is the name given to the temple fortress (Neh. 2:8) and to the temple itself (1 Chr. 29:1). It denotes also a spacious building or a great house (Dan. 1:4; 4:4, 29: Esther 1:5; 7:7), and a fortified place or an enclosure (Ezek. 25:4). Solomon's palace is described in 1 Kings 7:1-12 as a series of buildings rather than a single great structure. Thirteen years were spent in their erection. This palace stood on the eastern hill, adjoining the temple on the south. In the New Testament it designates the official residence of Pilate or that of the high priest (Matt. 26:3, 58, 69; Mark 14:54, 66; John 18:15). In Phil. 1:13 this word is the rendering of the Greek praitorion, meaning the praetorian cohorts at Rome (the life-guard of the Caesars). Paul was continually chained to a soldier of that corps (Acts 28:16), and hence his name and sufferings became known in all the praetorium. The "soldiers that kept" him would, on relieving one another on guard, naturally spread the tidings regarding him among their comrades. Some, however, regard the praetroium (q.v.) as the barrack within the palace (the palatium) of the Caesars in Rome where a detachment of these praetorian guards was stationed, or as the camp of the guards placed outside the eastern walls of Rome. "In the chambers which were occupied as guard-rooms," says Dr. Manning, "by the praetorian troops on duty in the palace, a number of rude caricatures are found roughly scratched upon the walls, just such as may be seen upon barrack walls in every part of the world. Amongst these is one of a human figure nailed upon a cross. To add to the 'offence of the cross,' the crucified one is represented with the head of an animal, probably that of an ass. Before it stands the figure of a Roman legionary with one hand upraised in the attitude of worship. Underneath is the rude, misspelt, ungrammatical inscription, Alexamenos worships his god. It can scarcely be doubted that we have here a contemporary caricature, executed by one of the praetorian guard, ridiculing the faith of a Christian comrade." |
Word | American Tract Society - Definition |
PETER | This name in Greek signifies a rock, as does also the name Cephas in Syriac. Peter was one of the twelve apostles, and was also called Simon, Mt 16:17, and Simeon, Ac 15:14. He was of Bethsaida, and was the son of Jonas, a fisherman, which occupation he also followed. After his marriage he resided at Capernaum, Mt 8:14 Lu 4:38, though called at a later period to labor else where as an apostle, and it would seem often accompanied in his journeys by his wife, 1Co 9:5. When first introduced to Jesus by his brother Andrew, he received from Him the name of Peter, Joh 1:42, probably in reference to the boldness and firmness of his character, and his activity in promoting his Master's cause. He received his second call, and began to accompany Christ, at the Sea of Galilee near his residence, and thenceforth learned to be a "fisher of men," Mt 4:18-20 Lu 5:1-11. Many remarkable incidents are recorded in the gospels, which illustrate his character. Among these are, his attempt to walk on the water to meet Christ, Mt 14:29; his avowal of the Messiahship and divinity of the Savior, Mt 16:16; his errors as to the design of Christ's incarnation, Mt 16:22-23; his warm attachment to the divine Teacher, Joh 6:67-69; his cutting off the ear of Malchus, Joh 18:10; his boastful determination to adhere to his Master under all circumstances, and his subsequent denial of Him with oaths, Mt 26:74 Mr 14:29 Joh 13:37-38; his poignant repentance, Mt 26:75, and our Lord's forgiveness, after receiving an assurance of his love, which was thrice uttered as his denial of Christ had been, Joh 21:15-18. The death and resurrection of Christ, and the circumstances, which accompanied them, led to a wonderful change in the apostle's mind, and thenceforward his bold and steadfast course is worthy of his name. On the day of Pentecost, he was one of the principal witnesses for the Savior; in company with John he soon after healed a lame man at the temple gate, addressed the assembled crowd, was imprisoned, and fearlessly vindicated himself before the Sanhedrin, Ac 4:8-21. We find him afterwards denouncing the judgment of God on a guilty couple who had dared to lie to the Holy Ghost, Ac 5:1-11; visiting Samaria, and rebuking Simon the magician, Ac 8:5-24; healing Eneas and raising Dorcas to life at Lydda, Ac 9:32-43; seeing at Joppa a vision which prepared him to preach the gospel to the gentile Cornelius, Ac 10:1-48; imprisoned by Herod Agrippa, and delivered by an angel, Ac 12:3-19; and taking a part in the council at Jerusalem, Ac 15:7-11. The Bible gives us little information as to his subsequent labors; but it is probable that the three apostles who were most distinguished by the Savior while upon earth continues to be favored as chief instruments in advancing his cause. Paul speaks of "James, Cephas, and John, who seemed to be pillars," Ga 2:9. Yet in the same chapter we find him publicly reproving Peter for his wavering course in respect to the demands of Judaizing Christians, which he had been one of the first to repel at Jerusalem, Ac 15:9. He seems to have labored at Corinth, 1Co 1:12 3:22, and at Babylon, 1Pe 5:13. Papal writers affirm that he was the bishop of Rome. But the evidence is strongly against this assertion. Paul wrote to the Roman Christians, giving them directions and saluting the principal persons by name; he also wrote six letters from Rome; but in none of these letters, nor in the narrative in Acts, is there the slightest intimation that Peter was or had been at Rome. And as Peter never resided at Rome, he was never made the head of the church universal. Whatever honor and authority he received from Christ, in establishing the first institutions of Christianity and declaring what it enjoined and from what it released, Mt 16:18-19, the other apostles also received, Mt 18:18 Joh 20:23 1Co 5:3,5 Eph 2:20 Re 21:14. There is no evidence that he had any supremacy over them, nor that he had any successor in that influence which was naturally accorded to him as one of the oldest, most active, and most faithful of those who had "seen the Lord". |
Word | Easton Dictionary - Definition |
PETER | originally called Simon (=Simeon ,i.e., "hearing"), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship. Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah. They did not probably enjoy, however, any special training in the study of the law under any of the rabbis. When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Acts 4:13). "Simon was a Galilean, and he was that out and out...The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. They spoke a peculiar dialect. They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea. The Galilean accent stuck to Simon all through his career. It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70). It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13). He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty. His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family. It was apparently two stories high (2:4). At Bethabara (R.V., John 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (John 1:29-36). Andrew and John hearing it, followed Jesus, and abode with him where he was. They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41). Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means "a mass of rock detached from the living rock." The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17). We are not told what impression the first interview with Jesus produced on the mind of Simon. When we next meet him it is by the Sea of Galilee (Matt. 4:18-22). There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing. Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets. He did so, and enclosed a great multitude of fishes. This was plainly a miracle wrought before Simon's eyes. The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (Luke 5:8). Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work. Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord. He is next called into the rank of the apostleship, and becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13-19; Luke 6:13-16), and takes a more and more prominent part in all the leading events of our Lord's life. It is he who utters that notable profession of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20). This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church." "From that time forth" Jesus began to speak of his sufferings. For this Peter rebuked him. But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matt. 16:21-23; Mark 8:31-33). At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them. Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here: let us make three tabernacles" (Matt. 17:1-9). On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 17:24-27). Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels. "That take," said our Lord, "and give unto them for me and thee." As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a place where he should keep the feast with his disciples. There he was forewarned of the fearful sin into which he afterwards fell (22:31-34). He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without. Here he passed through a strange experience. Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus. Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62). He is found in John's company early on the morning of the resurrection. He boldly entered into the empty grave (John 20:1-10), and saw the "linen clothes laid by themselves" (Luke 24:9-12). To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Cor. 15:5). We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?" (John 21:1-19). (See LOVE.) After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Acts 1:15-26). It was he who proposed that the vacancy caused by the apostasy of Judas should be filled up. He is prominent on the day of Pentecost (2:14-40). The events of that day "completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad. And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter." After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (4:19, 20). A fresh outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Acts 5:29-32), who, "when they had called the apostles and beaten them, let them go." The time had come for Peter to leave Jerusalem. After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25). Here he remained for a period, during which he met Paul for the first time since his conversion (9:26-30; Gal. 1:18). Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43). He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10). After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended his conduct with reference to the Gentiles. Next we hear of his being cast into prison by Herod Agrippa (12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary. He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 2:1-10) regarding the relation of the Gentiles to the church. This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem. Here Paul and Peter met again. We have no further mention of Peter in the Acts of the Apostles. He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Gal. 2:11-16), who "rebuked him to his face." After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Pet. 5:13). There is no satisfactory evidence that he was ever at Rome. Where or when he died is not certainly known. Probably he died between A.D. 64 and 67. |
Word | King James Dictionary - Definition |
WITHOUT | Outside. |
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