Translation | Verse | Text |
King James | Lu 11:50 | That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; |
Word | American Tract Society - Definition |
BLOOD | The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living animal, 1Sa 14:32 Ps 16:4 Eze 33:25. Besides the ordinary meaning of the word blood, it often signifies the guilt of murder, 2Sa 3:28 Ac 27:25; also relationship or consanguinity. "Flesh and blood" are placed in contrast with a spiritual nature, Mt 16:17, the glorified body, 1Co 15:50, and evil spirits, Eph 6:12. The cause "between blood and blood," De 17:8, was one where life was depending on the judgment rendered. |
Word | Easton Dictionary - Definition |
BLOOD | (1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34). (2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the doorposts and lintels of the houses (Ex. 12; Lev. 4:5-7; 16:14-19). At the giving of the law (Ex. 24:8) the blood of the sacrifices was sprinkled on the people as well as on the altar, and thus the people were consecrated to God, or entered into covenant with him, hence the blood of the covenant (Matt. 26:28; Heb. 9:19, 20; 10:29; 13:20). (3.) Human blood. The murderer was to be punished (Gen. 9:5). The blood of the murdered "crieth for vengeance" (Gen. 4:10). The "avenger of blood" was the nearest relative of the murdered, and he was required to avenge his death (Num. 35:24, 27). No satisfaction could be made for the guilt of murder (Num. 35:31). (4.) Blood used metaphorically to denote race (Acts 17:26), and as a symbol of slaughter (Isa. 34:3). To "wash the feet in blood" means to gain a great victory (Ps. 58:10). Wine, from its red colour, is called "the blood of the grape" (Gen. 49:11). Blood and water issued from our Saviour's side when it was pierced by the Roman soldier (John 19:34). This has led pathologists to the conclusion that the proper cause of Christ's death was rupture of the heart. (Comp. Ps. 69:20.) |
Word | American Tract Society - Definition |
GENERATION | Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam's creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the even foretold, Mt 24:34. "Save yourselves from this untoward generation," form the punishment which awaits these perverse men, Ac 2:40. The Hebrews, like other ancient nations, sometimes computed loosely by the fourth generation thy descendants shall come hither again." The duration of a generation is of course very uncertain; indeed, it is impossible to establish any precise limits. It is, however, generally admitted that a generation in the earliest periods is to be reckoned longer than one in later times. The Greeks regarded a generation as one-third of a century. It is now currently reckoned as thirty years. |
Word | Easton Dictionary - Definition |
GENERATION | Gen. 2:4, "These are the generations," means the "history." 5:1, "The book of the generations," means a family register, or history of Adam. 37:2, "The generations of Jacob" = the history of Jacob and his descendants. 7:1, "In this generation" = in this age. Ps. 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps. 73:15, "The generation of thy children" = the contemporary race. Isa. 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it. In Matt. 1:17, the word means a succession or series of persons from the same stock. Matt. 3:7, "Generation of vipers" = brood of vipers. 24:34, "This generation" = the persons then living contemporary with Christ. 1 Pet. 2:9, "A chosen generation" = a chosen people. The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Gen. 15:16, "In the fourth generation" = in four hundred years (comp. verse 13 and Ex. 12:40). In Deut. 1:35 and 2:14 a generation is a period of thirty-eight years. |
Word | American Tract Society - Definition |
PROPHETS | A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God's Spirit, were sometimes fervidly and vehemently agitated, similar motions were called prophesying when exhibited by persons who were filled with an evil spirit, "prophesied in his house," 1Sa 18:10. In the New Testament, the "prophets" were a class of men supernaturally endowed, and standing next to the apostles. They seem to have spoken from immediate inspiration, whether in reference to future events of to the mind of the Spirit generally, as in expounding the oracles of God. See 1Co 11:4 14:1,30, etc. Thus it is said in Ac 13:1, that Judas and Silas were prophets; that there were in the church at Antioch certain prophets and teachers, that is, official instructors. God has set in the church, first apostles, then prophets, 1Co 12:28. See also Eph 2:20 Re 18:20 Ac 21:9. The Old Testament prophets were special agents of Jehovah, raised up and sent as occasion required, to incite to duty, to convict of sin, to call to repentance and reformation, to instruct kings, and denounce against nations the judgments of God, 2Ki 17:13 Jer 25:4. They aided the priest and Levites in teaching religion to the people, especially in the kingdom of Israel, from which the true priests of the Lord withdrew, 2Ki 4:23; and cooperated with the kings in public measure to promote piety and virtue. They were humble, faithful, self-denying, fearless men, 2Ki 1:8 Zec 13:4 Mt 3:4; aloof from the pleasure and luxuries of life, 2Ki 5:15; often persecuted, and slain, Mt 23:34-37 Heb 11:32-38 Jas 2:10; but exerting a powerful influence as witnesses for God. Some of them were called from the plough and the herd, 1Ki 19:20 Am 7:14 Zec 13:5. There were also "schools of the prophets," first mentioned in the time of Samuel, established at Gibeah, Naiotyh, Bethel, Gilgal, and Jericho, where young men were instructed in religion and prepared to guide in religious worship, 1Sa 10:5 19:20 2Ki 2:3,5 4:38. Many of the "sons of the prophets" here taught became not only religious teachers, but inspired prophets. Amos speaks of his own case as an exception, Am 7:14,15. There are several prophetesses mentioned in Scripture; as Miriam, Deborah, and Huldah; and in the New Testament, Anna, Elisabeth, and Mary, and the four daughters of Philip seem to have partaken for a time of prophetic inspiration. The prophets received their messages from God, sometimes in visions, trances, and dreams. Compare Nu 24:2-16 Joe 2:28 Ac 10:11, 12 Re 1:10-20. These revelations were at times attended with overpowering manifestations of the Godhead; and at other times were simply breathed into the mind by the Spirit of God. Their messages were delivered to the kings, princes, and priests whom they most concerned, or to the people at large, in writing, or by word of mouth and in public places; often with miracles, or with symbolic actions designed to explain and enforce them, Isa 20:1-6 Jer 7:2 19:1-15 Eze 3:10. The Old Testament contains the inspired writings of sixteen of the Hebrew prophets; four of whom, Isaiah, Jeremiah, Ezekiel, and Daniel are called the greater prophets and the other twelve the minor prophets. Respecting the true chronological order of the prophets, there is in some cases great diversity of opinion. Below is given the arrangement preferred by some; while others, so far as the minor prophets ace concerned, adhere to that given in the Hebrew Bible and our common version. See each name in its place, for further particulars. 1. Jonah, during the reign of Jeroboam III, king of Israel, which commenced 825 B. C.; or perhaps as early as Joash, the predecessor of Jeroboam. 2. Joel, under Uzziah king of Judah, nearly 800 B. C., before Amos and Hosea came upon the stage. 3. Amos, under Uzziah king of Judah, and during the latter years of Jeroboam II, king of Israel. About 787 B. C. 4. Hosea, under Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and under Jeroboam II And his successors, kings of Israel. From about 785 to 725 B. C. 5. Isaiah, near the death of Uzziah king of Judah, and the beginning of the reign of Jotham, B. C. 758, to the reign of Manasseh, B. C. 697. 6. Micah, under Jotham, Ahaz, and Hezekiah, kings of Judah. Jotham began to reign B. C. 758, and Hezekiah died B. C. 697. Thus Micah was contemporary with Isaiah 7. Nahum, in the latter part of the reign of Hezekiah, and after the expedition of Sennacherib. Between 710 and 700 B. C. 8. Zephaniah, soon after the beginning of the reign of Josiah, and before the destruction of Nineveh. About B. C. 630. 9. Jeremiah, in the thirteenth year of Josiah king of Judah, B. C. 628. Jeremiah continued to prophesy under Shallum, Jehoiakim, Jeconiah, and Zedekiah, to the taking of Jerusalem by the Chaldeans, B. C. 588. It is supposed he died two years afterwards in Egypt. 10. Habakkuk, in Judah, near the beginning of the reign of Jehoiakim, about 610 B. C., and before the coming of Nebuchadnezzar. 11. Obadiah, near the fall and captivity of Jerusalem, B. C. 588, and before the desolation of Idumaea. 12. Ezekiel, carried captive to Babylon with Jeconiah king of Judah, 598 B. C. He began to prophesy about B. C. 590; and continued, under Nebuchadnezzar, till fourteen years, after the final capture of Jerusalem B. C. 588. 13. Daniel, taken into Chaldea while young, B. C. 606, the fourth year of Jehoiadim king of Judah. He prophesied in Babylon to the end of the captivity and probably finished about 534 B. C. 14. Haggai, returned from the captivity B. C. 536, and prophesied in the second year of Darius son of Hystaspes, B. C. 520. 15. Zechariah, prophesied in Judea at the same time as Haggai, B. C. 520, and seems to have continued after him. 16. Malachi supposed to have prophesied about 416 B. C., in the latter part of the administration of Nehemiah at Jerusalem. Christ, of whom all the prophets bore witness, Lu 24:27,44 Ac 10:43 1Pe 1:10-11, is eminently THE PROPHET of his church in all ages, De 18:15-19 Ac 3:22-24; revealing to them, by his inspired servants, by himself, and by his Spirit, all we know of God and immortality. |
Word | American Tract Society - Definition |
WORLD | The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15. |
Copy and paste this small bit of HTML to link your web page to this site: |
<a href="http://www.justverses.com/jv/app/showDefinitionsForVerse.vm?T=1&B=42&C=11&V=50&LCL=en">Change this value</a> |