Translation | Verse | Text |
Amplified Bible© | Job 35:10 | But no one says, Where is God my Maker, Who gives songs of rejoicing in the night, Cross reference(s) provided by the translation: [Acts 16:25.] |
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 |
CROSS | A kind of gibbet made of pieces of wood placed transversely, whether crossing at right angles, one at the top of the other, T, or below the top, t, or diagonally, X. Death by the cross was a punishment of the meanest slaves, and was a mark of infamy, De 21:23 Ga 3:13. This punishment was so common among the Romans, that pains, afflictions, troubles, etc., were called "crosses." Our Savior says that his disciples must take up the cross and follow Him. Though the cross is the sign of ignominy and sufferings, yet it is the badge and glory of the Christian. The common way of crucifying was by fastening the criminal with nails, one through each hand, and one through both his feet, or through each foot. Sometimes they were bound with cords, which, though it seems gentler, because it occasions less pain, was really more cruel, because the sufferer was hereby made to languish longer. Sometimes they used both nails and cords for fastenings; and when this was the case, there was no difficulty in lifting up the person, together with his cross, he being sufficiently supported by the cords; near the middle of the cross also there was a wooden projection, which partially supported the body of the sufferer. Before they nailed him to the cross, they generally scourged him with whips or leathern thongs, which was thought more severe and more infamous than scourging with cords. Slaves who had been guilty of great crimes were fastened to a gibbet or cross, and were thus led about the city, and beaten. Our Savior was loaded with his cross, and as he sunk under the burden, Simon the Cyrenian was constrained to bear it after him and with him, Mr 15:21. After the person had been nailed to the cross, a stupefying draught was sometimes administered, in order to render him less sensible to pain, an alleviation which our Savior did not accept, Mt 27:34 Mr 15:23; though he seems afterwards to have taken a little of the common beverage of the soldiers. Sent by the Father to bear the heavy load of penal suffering for a lost race, he felt that he had no right to the palliatives resorted to in ordinary cases, and perfectly lawful except in his own. "The cup which my Father hath given me, shall I not drink it?" Joh 18:11. He drank it, and to the very dregs. The cross being erected under the burning sun, the wounds made by the scourge and the nails soon occasioned a general fever and an intolerable thirst. The blood, interrupted in its regular flow, accumulated in various parts of the body, and caused painful congestions. Every slight writhing of the sufferer increased his anguish, which found no relief but in final mortification and death. Those who were fastened upon the cross lived in that condition several days, and sometimes a week or more. Hence Pilate was amazed at our Savior's dying so soon, because naturally he must have lived longer, Mr 15:44. The legs of the two thieves were broken, to hasten their death, but their bodies might not remain on the cross on the Sabbath say, De 21:23 Jos 8:29; but the crucified were usually left hanging, under the eye of guards, till their bodies fell to the ground, or were devoured by birds and beasts of prey. |
Word | Easton Dictionary - Definition |
CROSS | in the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph. 2:16; Heb. 12:2; 1 Cor. 1:17, 18; Gal. 5:11; 6:12, 14; Phil. 3:18). The word is also used to denote any severe affliction or trial (Matt. 10:38; 16:24; Mark 8:34; 10:21). The forms in which the cross is represented are these: (1.) The crux simplex (I), a "single piece without transom." (2.) The crux decussata (X), or St. Andrew's cross. (3.) The crux commissa (T), or St. Anthony's cross. (4.) The crux immissa (t), or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord's head, on the projecting beam, was placed the "title." (See CRUCIFIXION .) After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, "In hoc signo vinces", i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega. (See A.) |
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 | American Tract Society - Definition |
NIGHT | The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS. The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob's words in Ge 31:40, "In the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes." |
Word | Easton Dictionary - Definition |
NO | or No-A'mon, the home of Amon, the name of Thebes, the ancient capital of what is called the Middle Empire, in Upper or Southern Egypt. "The multitude of No" (Jer. 46:25) is more correctly rendered, as in the Revised Version, "Amon of No", i.e., No, where Jupiter Amon had his temple. In Ezek. 30:14, 16 it is simply called "No;" but in ver. 15 the name has the Hebrew Hamon prefixed to it, "Hamon No." This prefix is probably the name simply of the god usually styled Amon or Ammon. In Nah. 3:8 the "populous No" of the Authorized Version is in the Revised Version correctly rendered "No-Amon." It was the Diospolis or Thebes of the Greeks, celebrated for its hundred gates and its vast population. It stood on both sides of the Nile, and is by some supposed to have included Karnak and Luxor. In grandeur and extent it can only be compared to Nineveh. It is mentioned only in the prophecies referred to, which point to its total destruction. It was first taken by the Assyrians in the time of Sargon (Isa. 20). It was afterwards "delivered into the hand" of Nebuchadnezzar and Assurbani-pal (Jer. 46:25, 26). Cambyses, king of the Persians (B.C. 525), further laid it waste by fire. Its ruin was completed (B.C. 81) by Ptolemy Lathyrus. The ruins of this city are still among the most notable in the valley of the Nile. They have formed a great storehouse of interesting historic remains for more than two thousand years. "As I wandered day after day with ever-growing amazement amongst these relics of ancient magnificence, I felt that if all the ruins in Europe, classical, Celtic, and medieval, were brought together into one centre, they would fall far short both in extent and grandeur of those of this single Egyptian city." Manning, The Land of the Pharaohs. |
Word | Easton Dictionary - Definition |
SONGS | of Moses (Ex. 15; Num. 21:17; Deut. 32; Rev. 15:3), Deborah (Judg. 5), Hannah (1 Sam. 2), David (2 Sam. 22, and Psalms), Mary (Luke 1:46-55), Zacharias (Luke 1:68-79), the angels (Luke 2:13), Simeon (Luke 2:29), the redeemed (Rev. 5:9; 19), Solomon (see SOLOMON, SONGS OF). |
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