Translation | Verse | Text |
King James | Ac 20:28 | Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. |
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 |
CHURCH | The Greek word translated church signifies generally an assembly, either common or religious; and it is sometimes so translated, as in Ac 19:32,39. In the New Testament it usually means a congregation of religious worshippers, either Jewish, as Ac 7:38, or Christians, as Mt 16:18 1Co 6:4. The latter sense is the more common one; and it is thus used in a twofold manner, denoting, 1. The universal Christian church: either the invisible church, consisting of those whose names are written in heaven, whom God knows, but whom we cannot infallibly know, Heb 12:23; or the visible church, made up of the professed followers of Christ on earth, Col 1:24 1Ti 3:5,15 2. A particular church or body of professing believers, who meet and worship together in one place; as the churches of Rome, Corinth, Ephesus, Philippi, etc., to which Paul addressed epistles. |
Word | Easton Dictionary - Definition |
CHURCH | Derived probably from the Greek kuriakon (i.e., "the Lord's house"), which was used by ancient authors for the place of worship. In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the "Church of England," the "Church of Scotland," etc. We find the word ecclesia used in the following senses in the New Testament: (1.) It is translated "assembly" in the ordinary classical sense (Acts 19:32, 39, 41). (2.) It denotes the whole body of the redeemed, all those whom the Father has given to Christ, the invisible catholic church (Eph. 5:23, 25, 27, 29; Heb. 12:23). (3.) A few Christians associated together in observing the ordinances of the gospel are an ecclesia (Rom. 16:5; Col. 4:15). (4.) All the Christians in a particular city, whether they assembled together in one place or in several places for religious worship, were an ecclesia. Thus all the disciples in Antioch, forming several congregations, were one church (Acts 13:1); so also we read of the "church of God at Corinth" (1 Cor. 1:2), "the church at Jerusalem" (Acts 8:1), "the church of Ephesus" (Rev. 2:1), etc. (5.) The whole body of professing Christians throughout the world (1 Cor. 15:9; Gal. 1:13; Matt. 16:18) are the church of Christ. The church visible "consists of all those throughout the world that profess the true religion, together with their children." It is called "visible" because its members are known and its assemblies are public. Here there is a mixture of "wheat and chaff," of saints and sinners. "God has commanded his people to organize themselves into distinct visible ecclesiastical communities, with constitutions, laws, and officers, badges, ordinances, and discipline, for the great purpose of giving visibility to his kingdom, of making known the gospel of that kingdom, and of gathering in all its elect subjects. Each one of these distinct organized communities which is faithful to the great King is an integral part of the visible church, and all together constitute the catholic or universal visible church." A credible profession of the true religion constitutes a person a member of this church. This is "the kingdom of heaven," whose character and progress are set forth in the parables recorded in Matt. 13. The children of all who thus profess the true religion are members of the visible church along with their parents. Children are included in every covenant God ever made with man. They go along with their parents (Gen. 9:9-17; 12:1-3; 17:7; Ex. 20:5; Deut. 29:10-13). Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle. "The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children" (Acts 2:38, 39). The children of believing parents are "holy", i.e., are "saints", a title which designates the members of the Christian church (1 Cor. 7:14). (See BAPTISM.) The church invisible "consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof." This is a pure society, the church in which Christ dwells. It is the body of Christ. it is called "invisible" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished. The qualifications of membership in it are internal and are hidden. It is unseen except by Him who "searches the heart." "The Lord knoweth them that are his" (2 Tim. 2:19). The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible. (1.) Its unity. God has ever had only one church on earth. We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same. The Old Testament church was not to be changed but enlarged (Isa. 49:13-23; 60:1-14). When the Jews are at length restored, they will not enter a new church, but will be grafted again into "their own olive tree" (Rom. 11:18-24; comp. Eph. 2:11-22). The apostles did not set up a new organization. Under their ministry disciples were "added" to the "church" already existing (Acts 2:47). (2.) Its universality. It is the "catholic" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world. (3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an "everlasting kindgdom." |
Word | King James Dictionary - Definition |
CHURCH | Assembly of called out ones. |
Word | American Tract Society - Definition |
GHOST | The spirit, or principle of life in man. To "give up the ghost," is to die, to yield the soul to God who gave it, Ge 25:8 Lu 23:46. See SPIRIT. |
Word | Easton Dictionary - Definition |
GHOST | an old Saxon word equivalent to soul or spirit. It is the translation of the Hebrew nephesh and the Greek pneuma, both meaning "breath," "life," "spirit," the "living principle" (Job 11:20; Jer. 15:9; Matt. 27:50; John 19:30). The expression "to give up the ghost" means to die (Lam. 1:19; Gen. 25:17; 35:29; 49:33; Job 3:11). (See HOLY GHOST.) |
Word | American Tract Society - Definition |
GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
Word | Easton Dictionary - Definition |
GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
Word | King James Dictionary - Definition |
HEED | To be careful to consider. |
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