Translation | Verse | Text |
Strong Concordance | Ge 4:3 | And in process [07093] of time [03117] it came to pass, that Cain [07014] brought [0935] of the fruit [06529] of the ground [0127] an offering [04503] unto the LORD [03068]. |
Word | American Tract Society - Definition |
CAIN | The first-born of the human race, Ge 4:1, and the first murderer. See ABEL. His crime was committed against the warnings of God, and he despised the call of God to confession and penitence, Ge 4:6-9. The punishment inflicted upon him included an increase of physical wants and hardships, distress of conscience, banishment from society, and loss of God's manifested presence and favor, Ge 4:16. But God mingled mercy with judgment; and appointed for Cain some sign that he should not suffer the death penalty he had incurred at the hand of man, thus signifying that God only was his judge. He withdrew into the land of Nod, east of Eden, and built a city that he named Enoch, after one of his sons. |
Word | Easton Dictionary - Definition |
CAIN | a possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was "a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God." It came to pass "in process of time" (marg. "at the end of days"), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel's offering was of the "firstlings of his flock and of the fat," while Cain's was "of the fruit of the ground." Abel's sacrifice was "more excellent" (Heb. 11:4) than Cain's, and was accepted by God. On this account Cain was "very wroth," and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of putting him to death (1 John 3:12). For this crime he was expelled from Eden, and henceforth led the life of an exile, bearing upon him some mark which God had set upon him in answer to his own cry for mercy, so that thereby he might be protected from the wrath of his fellow-men; or it may be that God only gave him some sign to assure him that he would not be slain (Gen. 4:15). Doomed to be a wanderer and a fugitive in the earth, he went forth into the "land of Nod", i.e., the land of "exile", which is said to have been in the "east of Eden," and there he built a city, the first we read of, and called it after his son's name, Enoch. His descendants are enumerated to the sixth generation. They gradually degenerated in their moral and spiritual condition till they became wholly corrupt before God. This corruption prevailed, and at length the Deluge was sent by God to prevent the final triumph of evil. (See ABEL.) (2.) A town of the Kenites, a branch of the Midianites (Josh. 15:57), on the east edge of the mountain above Engedi; probably the "nest in a rock" mentioned by Balaam (Num. 24:21). It is identified with the modern Yekin, 3 miles south-east of Hebron. |
Word | Easton Dictionary - Definition |
FRUIT | a word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:, (1.) The fruit of the field, "corn-fruit" (Heb. dagan); all kinds of grain and pulse. (2.) The fruit of the vine, "vintage-fruit" (Heb. tirosh); grapes, whether moist or dried. (3.) "Orchard-fruits" (Heb. yitshar), as dates, figs, citrons, etc. Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word "fruit" is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42; Ps. 21:10; 132:11); also of the progeny of beasts (Deut. 28:51; Isa. 14:29). It is used metaphorically in a variety of forms (Ps. 104:13; Prov. 1:31; 11:30; 31:16; Isa. 3:10; 10:12; Matt. 3:8; 21:41; 26:29; Heb. 13:15; Rom. 7:4, 5; 15:28). The fruits of the Spirit (Gal. 5:22, 23; Eph. 5:9; James 3:17, 18) are those gracious dispositions and habits which the Spirit produces in those in whom he dwells and works. |
Word | American Tract Society - Definition |
LORD | This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH. |
Word | Easton Dictionary - Definition |
LORD | There are various Hebrew and Greek words so rendered. (1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Jehovah" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version. (2.) Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name "Jehovah," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai. (3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Jehovah" and "'Adonai." (4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. "The men of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13). (5.) Heb. seren, applied exclusively to the "lords of the Philistines" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron. |
Word | American Tract Society - Definition |
OFFERING | In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are, 1. Fine flour, or meal; 2. Cakes baked in an oven; 3. Cakes baked on a plate or shallow pan; 4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;) 5. First fruits of the new corn, either in the simple state or prepared by parching or roasting in the ear, or out of the ear. The cakes were kneaded with olive oil, or fried in a pan, or only dipped in oil after they were baked. The bread offered for the altar was without leaven; for leaven was never offered on the altar, nor with the sacrifices, Le 2:11-12. But they might make presents of common bread to the priests and ministers of the temple. Honey was never offered with the sacrifices, but it might be presented alone, as first fruits, Le 2:11-12. Those who offered living victims were not excused from giving meal, wine, and salt, together with the greater sacrifices. Those who offered only oblations of bread or of meal offered also oil, incense, salt, and wine, which were in a manner their seasoning. The priest in waiting received the offerings from the hand of him who brought them, laid a part on the altar, and reserved the rest for his own subsistence as a minister of the Lord. Nothing was wholly burned up but the incense, of which the priest retained none. See Le 2:2,13 Nu 15:4-5. In some cases the law required only offerings of corn or bread, as when they offered the first fruits of harvest, whether offered solemnly by the nation, or as the devotion of private persons. The unbloody offerings signified, in general, not so much expiation, which was the peculiar meaning of the sacrifices, as the consecration of the offerer, and all that he had to Jehovah. Only in the case of the poor man, who could not afford the expense of sacrificing an animal, was an unbloody offering accepted in its stead, Le 5:11. See SACRIFICES. |
Word | Easton Dictionary - Definition |
OFFERING | an oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names. |
Word | American Tract Society - Definition |
TIME | Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5. |
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