Translation | Verse | Text |
Amplified Bible© | Ps 104:5 | You laid the foundations of the earth, that it should not be moved forever. Cross reference(s) provided by the translation: [Job 38:4, 6.] |
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 |
EARTH | In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage. Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2 Jas 3:15. "The lower parts of the earth," means the unseen world of the dead, Ps 63:9 Isa 44:23 Eph 4:9. |
Word | Easton Dictionary - Definition |
EARTH | (1.) In the sense of soil or ground, the translation of the word adamah'. In Gen. 9:20 "husbandman" is literally "man of the ground or earth." Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules' burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil. (2). As the rendering of 'erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (2 Chr. 13:9). In the New Testament "the earth" denotes the land of Judea (Matt. 23:35); also things carnal in contrast with things heavenly (John 3:31; Col. 3:1, 2). |
Word | American Tract Society - Definition |
JOB | A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah. THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with Job 5:13. The book itself specifies persons, places, and circumstances in the manner of true history. Moreover, the name and history of Job are spread throughout the East; Arabian writers mention him, and many Mohammedan families perpetuate his name. Five different places claim the possession of his tomb. The precise period of his life cannot be ascertained, yet no doubt can exist as to its patriarchal antiquity. The book seems to allude to the flood, Job 22:15-17, but not to the destruction of Sodom, to the exodus from Egypt, or the giving of the Law. No reference is made to any order of priesthood, Job himself being the priest of his household, like Noah and Abraham. There is allusion to the most ancient form of idolatry, star-worship, and to the earliest mode of writing, Job 19:24. The longevity of Job also places him among the patriarchs. He survived his trial one hundred and forty years, and was an old man before his trial began, for his children were established each at the head of his own household, Job 1:4 42:16. The period of long lives had not wholly passed away, Job 15:10. Hales places the trial of Job before the birth of Abraham, and Usher, about thirty years before the exodus, B. C. 1521. As to the authorship of the book, many opinions have been held. It has all the freedom of an original composition, bearing no marks of its being a translation; and if so, it would appear that its author must have been a Hebrew, since it is written in the purest Hebrew. It exhibits, moreover, the most intimate acquaintance with both Egyptian and Arabian scenery, and is in the loftiest style of oriental poetry. All these circumstances are consistent with the views of those who regard Moses as its probable author. It has, however, been ascribed to various other persons. IT presents a beautiful exhibition of patriarchal religion. It teaches the being and perfections of God, his creation of all things, and his universal providence; the apostasy and guilt of evil spirits and of mankind; the mercy of God, on the basis of a sacrifice, and on condition of repentance and faith, Job 33:27-30 42:6,8; the immortality of the soul, and the resurrection of the body, Job 14:7-15 19:25-27. The main problem discussed in Job is the justice of God in suffering the righteous to be afflicted, while the wicked prosper. It is settled, by showing that, while the hand of a just God is manifest in his providential government of human affairs, it is his sovereign right to choose his own time and mode of retribution both to the evil and the good, and to subject the graces of his people to whatever trials he deems best. The conference of Job and his friends may be divided into three parts. In the first, Eliphaz addresses Job, and Job replies; then Bildad and Job, and Zophar and Job speak, in turn. In the second part, the same order is observed and in the third also, except that after Job's reply to Bildad, the three friends have no more to urge, and instead of Zophar, a fourth friend named Elihu takes up the word; and the whole is concluded by the decision of Jehovah himself. The friends of Job argue that his remarkable afflictions must have been sent in punishment of highly aggravated transgressions, and urge him to confession and repentance. The pious patriarch, conscious of his own integrity and love to God cast down and bewildered by his sore chastisements, and pained by the suspicions of his friends, warmly vindicates his innocence, and shows that the best of men are sometimes the most afflicted; but forgets that his inward sins merit far heavier punishment, and though he still maintains faith in God, yet he charges Him foolishly. Afterwards he humbly confesses his wrong, and is cheered by the returning smile of God, while his uncharitable friends are reproved. The whole book is written in the highest style of Hebrew poetry, except the two introductory chapters and part of the last, which are prose. As a poem, it is full of sublime sentiments and bold and striking images. The DISEASE of Job is generally supposed to have been the elephantiasis, or black leprosy. The word rendered "boils" does not necessarily mean abscesses, but burning and inflammation; and no known disease better answers to the description given, Job 2:7,8 7:5,13,13 19:17 30:17, than the leprosy referred to above. See LEPER. |
Word | Easton Dictionary - Definition |
JOB | persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book. |
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