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Translation	Verse	Text
Strong Concordance	2Ch 7:12	And the LORD [03068] appeared [07200] to Solomon [08010] by night [03915], and said [0559] unto him, I have heard [08085] thy prayer [08605], and have chosen [0977] this place [04725] to myself for an house [01004] of sacrifice [02077].

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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."

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Word	Easton Dictionary - Definition
CHOSEN	spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the "chosen" of God (Isa. 42:1); and the apostles are "chosen" for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that "many are called, but few are chosen" (Matt. 20:16). (See ELECTION.)

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Word

American Tract Society - Definition

HOUSE

Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.

The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d' eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot weather; and the people of the house then spend much of the day in the open air, and indeed often receive visits there. In Aleppo, at least, there is often on the south side of the court an alcove in the wall of the house, furnished with divans or sofas, for reclining and enjoying the fresh air in the hot seasons.

In the middle of the front of each house is usually an arched passage, leading into the court-not directly, lest the court should be exposed to view from the street, but by turning to one side. The outer door of this passage was, in large houses, guarded by a porter, Ac 12:13. The entrance into the house is either from this passage or from the court itself.

The following extracts from Dr. Shaw will interest the reader, and at the same time serve to illustrate many passages of Scripture. He remarks, "the general method of building, both in Barbary and the Levant, seems to have continued the same from the earliest ages, without the least alteration or improvement. Large doors, spacious chambers, marble pavements, cloistered courts, with fountains sometimes playing in the midst, are certainly conveniences very well adapted to the circumstances of these climates, where the summer heats are generally so intense. The jealously likewise of these people is less apt to be alarmed, while all the windows open into their respective courts, if we except a latticed window or balcony which sometimes looks into the streets", 2Ki 9:30.

"The streets of eastern cities, the better to shade them from the sun, are usually narrow, with sometimes a range of shops on each side. If from these we enter into one of the principal houses, we shall first pass through a porch or gateway with benches on each side, there the master of the family receives visits and dispatches business; few persons, not even the nearest relations, having a further admission, except upon extraordinary occasions. From hence we are received into the court, or quadrangle, which, lying open to the weather, is, according to the ability of the owner, paved with marble, or such materials as will immediately carry off the water into the common sewers. When many people are to be admitted, as upon the celebration of marriage, the circumcising of a child, or occasions of the like nature, the company is rarely or never received into one of the chambers. The court is the usual place of their reception, which is strewed accordingly with mats and carpets for their more commodious entertainment. Hence it is probable that the place where our Savior and the apostles were frequently accustomed to give their instructions, was in the area, or quadrangle, of one of this kind of houses. In the summer season, and upon all occasions when a large company is to be received, this court is commonly sheltered from the heat or inclemency of the weather by a veil or awning, which, being expanded upon ropes from one side of the parapet wall to the other, may be folded or unfolded at pleasure. The psalmist seems to allude either to the tents of the Bedaween, or to some covering of this kind, in that beautiful expression, of spreading out the heavens like a curtain, Ps 140:2. The court is for the most part surrounded with a cloister or colonnade; over which, when the house has two or three stories, there is a gallery erected, of the same dimensions with the cloister, having a balustrade, or else a piece of carved or latticed work going round about it to prevent people from falling from it into the court. From the cloister and galleries we are conducted into large spacious chambers, of the same length with the court, but seldom or never communicating with one another. One of them frequently serves a whole family; particularly when a father indulges his married children to live with him; or when several person join in the rent of the same house. From whence it is, that the cities of these countries, which in general are much inferior in bigness to those of Europe, yet are so exceedingly populous, that great numbers op people are always swept away by the plague, or any other contagious distemper."

The chambers of the rich were often hung with velvet or damask tapestry, Es 1:6; the upper part adorned with fretwork and stucco; and the ceilings with wainscot or mosaic work or fragrant wood, sometimes richly painted, Jer 22:14. The floors were of wood or of painted tiles, or marbles; and were usually spread with carpets. Around the walls were mattresses or low sofas, instead of chairs. The beds were often at one end of the chamber, on a gallery several feet above the floor, with steps and a low balustrade,

2Ki 1:4,16. The stairs were usually in a corner of the court, beside the gateway, Mt 24:17.

"The top of the house," says Dr. Shaw, "which is always flat, is covered with a strong plaster of terrace; from whence, in the Frank language, it has attained the name of the terrace. It is usually surrounded by two walls; the outermost whereof is partly built over the street, partly makes the partition with the contiguous houses, being frequently so low that one may easily climb over it. The other, which I call the parapet wall, hangs immediately over the court, being always breast high; we render it the ?battlements,' De 22:8. Instead of this parapet wall, some terraces are guarded in the same manner the galleries are, with balustrades only, or latticed work; in which fashion probably, as the name seems to import, was the net, or ?lattice,' as we render it, that Ahaziah, 2Ki 1:2, might be carelessly leaning over, when he fell down from thence into the court. For upon these terraces several office of the family, are performed; such as the drying of linen and flax, Jos 2:6, the preparing of figs and raisins; here likewise they enjoy the cool, refreshing breezes of the evening; converse with one another, 1Sa 9:25 2Sa 11:2; and offer up their devotions, 2Ki 23:12 Jer 19:13 Ac 10:9. In the feast of Tabernacles booths were erected upon them, Ne 8:16. When one of these cities is built upon level ground, we can pass from one end of it to the other, along the tops of the houses, without coming down into the street."

"Such, in general, is the manner and contrivance of the eastern houses. And if it may be presumed that our Savior, at the healing of the paralytic, was preaching in a house of this fashion, we preaching in a house of this fashion, we may, by attending only to the structure of it, give no small light to one circumstance of that history, which has given great offence to some unbelievers. Among other pretended difficulties and absurdities relating to this fact, it has been urged that the uncovering or breaking up on the roof, Mr 2:4, or the letting a person down through it, Lu 5:19, suppose that the crowd being so great around Jesus in the court below, that those who brought the sick man could not come near him, they went upon the flat roof, and removing a part of the awning, let the sick man down in his mattress over the parapet, quite at the feet of Jesus."

Dr. Shaw proceeds to describe a sort of addition to many oriental houses, which corresponds probably to the upper chambers often mentioned time the Bible. He says, "To most of these houses there is a smaller one annexed, which sometimes rises one story higher than the house; at other times it consists of one or two rooms only and a terrace; while others that are built, as they frequently are, over the porch or gateway, have (if have not) all the conveniences that belong to the house, properly so called. There is a door of communication from them into the gallery of the house, kept open or shut at the discretion of the master of the family; besides another door, which opens immediately from a privy stairs down into the porch, without giving the least disturbance to the house. These smaller houses are known by the name alee, or oleah, and in them strangers are usually lodged and entertained; and thither likewise the men are wont to retire, from the hurry and noise of their families, to be more at leisure for meditation or devotion, Mt 6:6; besides the use they are at other times put to, in serving for wardrobes and magazines."

This then, or something like this, we may suppose to have been the ali'yah or upper chamber of the Hebrews. Such was the "little chamber upon the wall," which the Shunammite had built for Elisha, 2Ki 4:10; the "summer parlor" of Eglon, Jud 3:20; and the "chamber over the gate," where David retired to weep, 2Sa 18:33; and perhaps in the New Testament the "upper chamber" where Tabitha was laid out, Ac 9:37, and whence Eutychus fell from the window of the third loft into the court, Ac 20:9.

The flat roof of oriental houses often afford a place of retirement and meditation; here Samuel communed with Saul, 1Sa 9:25; and from /1Sa 9:26, they would seem also to have slept there, as is still common in the East, 2Sa 11:2 Da 4:30. Mr. Wood says, "It has ever been a custom with them," the Arabs in the East, "equally connected with health and pleasure, to pass the nights in summer upon the house-tops, which for this very purpose are made flat, and divided from each other by walls. We found this way of sleeping extremely agreeable; as we thereby enjoyed the cool air, above the reach of gnats and vapors, without any other covering than the canopy of heaven, which unavoidably presents itself in different pleasing forms, upon every interruption of rest, when silence and solitude strongly dispose the mid to contemplation, Ac 10:9. The roof of an ancient house was the best and often the only place, from which to get a view of the region around; hence the resort to it in times of peril, Isa 15:3 22:1. In many cases roofs were coated with hardened earth, through which, when cracked or soaked through by rain, the water dripped, Pr 27:15; and in which, when neglected, the grass grows in spring, but soon withers after the rains have ceased, Ps 129:6,7 Isa 37:27."

The common material for building the best oriental houses is stone. Brick is also used. But the houses of the people in the East in general are very bad constructions, consisting of mud walls, reeds, and rushes; whence they become apt illustrations of the fragility of human life, Job 4:19; and as mud, pebbles, and slime, or at best unburnt bricks are used informing the walls, the expression, "digging through houses," Job 24:16 Mt 6:19 24:14, is easily accounted for; as is the behavior of Ezekiel, Eze 12:5, who dug through such a wall in the sight of the people; whereby, as may be imagined, he did little injury to his house; notwithstanding which, the symbol was very expressive to the beholders. So also the striking illustration in Eze 13:10-16. On the sites of many ancient cities of Syria and Babylonia only the ruins of public edifices disappeared ages ago. Travellers near the Ganges and the Nile speak of multitudes of huts on the sandy banks of those rivers being swept away in a night by sudden freshets, leaving not a trace behind. This may illustrate our Savior's parable, in Mt 7:24-27. See TENT.

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Word

Easton Dictionary - Definition

HOUSE

Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12; 2 Chr. 3:5; Jer. 22:14). "Ceiled houses" were such as had beams inlaid in the walls to which wainscotting was fastened (Ezra 6:4; Jer. 22:14; Hag. 1:4). "Ivory houses" had the upper parts of the walls adorned with figures in stucco with gold and ivory (1 Kings 22:39; 2 Chr. 3:6; Ps. 45:8).

The roofs of the dwelling-houses were flat, and are often alluded to in Scripture (2 Sam. 11:2; Isa. 22:1; Matt. 24:17). Sometimes tents or booths were erected on them (2 Sam. 16:22). They were protected by parapets or low walls (Deut. 22:8). On the house-tops grass sometimes grew (Prov. 19:13; 27:15; Ps. 129:6, 7). They were used, not only as places of recreation in the evening, but also sometimes as sleeping-places at night (1 Sam. 9:25, 26; 2 Sam. 11:2; 16:22; Dan. 4:29; Job 27:18; Prov. 21:9), and as places of devotion (Jer. 32:29; 19:13).

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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.

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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.

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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."

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Word

American Tract Society - Definition

PRAYER

Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Ps 10:4.

In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies for the redemption of the firstborn, or for purification from pollution; in a word, the people came thither from all parts to discharge their vows and to perform their devotions, not only on great and solemn days, but also on ordinary days; but nothing of this was performed without prayer, 1Ch 23:30 Ne 11:17 Lu 1:10. Compare also 1Ki 8:22, and the Psalms of David for temple worship.

Pious men were accustomed to pray thrice in the day, at fixed hours, Ps 55:7 Da 6:10. See HOURS. Social, family, and secret prayer were all habitual with Bible saints; as well as brief ejaculations in the midst of their ordinary business, Ne 2:4. No uniform posture in prayer is enjoined in the Bible; standing with the hands outspread, 1Ki 8.22, bowing the head, Ge 24:26, kneeling, Lu 22:41, and prostration on the ground, Mt 26:39, were all practiced. Prayer should be offered with submission to God's will, fervently, perseveringly, and with a confiding reliance on God in Christ; it should be accompanied by humble confession and hearty thanksgiving, and with supplications for all living men, as well as for our friends and those nearest to us. Habitual prayer to God is duty enjoined upon us by sound reason and by right affections; and he who lives without it thereby reveals the atheism of his heart. God requires all men thus to worship him, Eze 36:37 Mt 7:1-11 Php 4:6 1Ti 2:1-3 Jas 1:5; and for neglecting this duty there can be no sufficient excuse. It is often said that prayer cannot alter the unchangeable purposes of God; but the great scheme of his providence embraces every prayer that shall be offered, as well as the answer it shall receive. It is objected that prayer cannot increase his knowledge of our wants, nor his readiness to supply them; and that in any case he will do what is for the best. But he deems it best to grant many blessings in answer to prayer, which otherwise he would withhold; "He will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee." The words of David will be those of every truly praying man: "This poor man cried, and the Lord heard him, and delivered him out of all his troubles," Ps 34:6.

False and formed religion makes a merit of its prayers, as though "much speaking" and "vain repetitions" could atone for heartlessness. Hypocrites also are wont to pray chiefly that they may have praise of men. These sins Christ reproves in Mt 6:5-15, and gives to his disciples the form of the Lord's prayer as a beautiful model. In Eph 6:18 1Th 5:17 1Ti 2:8, Paul directs that believers should pray in all places and at all times, lifting up pure hands towards heaven, and blessing God for all things, whether in eating, drinking, or what ever they do; and that every thing be done to the glory of God, 1Co 10:31. In a word, our Savior has recommended to us to pray without ceasing, Lu 18:1 21:36.

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Word

Easton Dictionary - Definition

PRAYER

is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14).

Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.

Acceptable prayer must be sincere (Heb. 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, "Ask, and ye shall receive" (Matt. 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (16:23, 24; 15:16; Eph. 2:18; 5:20; Col. 3:17; 1 Pet. 2:5).

Prayer is of different kinds, secret (Matt. 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.

Intercessory prayer is enjoined (Num. 6:23; Job 42:8; Isa. 62:6; Ps. 122:6; 1 Tim. 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Gen. 17:18, 20; 18:23-32; 20:7, 17, 18), of Moses for Pharaoh (Ex. 8:12, 13, 30, 31; Ex. 9:33), for the Israelites (Ex. 17:11, 13; 32:11-14, 31-34; Num. 21:7, 8; Deut. 9:18, 19, 25), for Miriam (Num. 12:13), for Aaron (Deut. 9:20), of Samuel (1 Sam. 7:5-12), of Solomon (1 Kings 8; 2 Chr. 6), Elijah (1 Kings 17:20-23), Elisha (2 Kings 4:33-36), Isaiah (2 Kings 19), Jeremiah (42:2-10), Peter (Acts 9:40), the church (12:5-12), Paul (28:8).

No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (1 Kings 8:54; 2 Chr. 6:13; Ps. 95:6; Isa. 45:23; Luke 22:41; Acts 7:60; 9:40; Eph. 3:14, etc.); of bowing and falling prostrate (Gen. 24:26, 52; Ex. 4:31; 12:27; Matt. 26:39; Mark 14:35, etc.); of spreading out the hands (1 Kings 8:22, 38, 54; Ps. 28:2; 63:4; 88:9; 1 Tim. 2:8, etc.); and of standing (1 Sam. 1:26; 1 Kings 8:14, 55; 2 Chr. 20:9; Mark 11:25; Luke 18:11, 13).

If we except the "Lord's Prayer" (Matt. 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.

Prayer is frequently enjoined in Scripture (Ex. 22:23, 27; 1 Kings 3:5; 2 Chr. 7:14; Ps. 37:4; Isa. 55:6; Joel 2:32; Ezek. 36:37, etc.), and we have very many testimonies that it has been answered (Ps. 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34:4; 118:5; James 5:16-18, etc.).

"Abraham's servant prayed to God, and God directed him to the person who should be wife to his master's son and heir (Gen. 24:10-20).

"Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Gen. 32:24-30; 33:1-4).

"Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Judg. 15:18-20).

"David prayed, and God defeated the counsel of Ahithophel (2 Sam. 15:31; 16:20-23; 17:14-23).

"Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Dan. 2: 16-23).

"Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Neh. 1:11; 2:1-6).

"Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Esther 4:15-17; 6:7, 8).

"The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Acts 12:1-12).

"Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2 Cor. 12:7-10).

"Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.", Robinson's Job.

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Word

American Tract Society - Definition

SACRIFICE

An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn. But after Moses this was, among the Jews, confined to the family of Aaron.

There was but one place appointed in the law for the offering of sacrifices by the Jews. It was around the one altar of the only true God in the tabernacle, and afterwards in the temple, that all his people were to unite in his worship, Le 17:4,9 De 12:5-18. On some special occasions, however, kings, prophets, and judges sacrificed elsewhere, Jud 2:5 6:26 13:16 1Sa 7:17 1Ki 3:2,3 18:33. The Jews were taught to cherish the greatest horror of human sacrifices, as heathenish and revolting, Le 20:2 De 12:31 Ps 106:37 Isa 66:3 Eze 20:31.

The Hebrews had three kinds of sacrifices:

1. The burnt-offering or holocaust, in which the whole victim was consumed, without any reserve to the person who gave the victim, or to the priest who killed and sacrificed it, except that the priest had the skin; for before the victims were offered to the Lord, their skins were flayed off, and their feet and entrails were washed, Le 1:1-17 7:8. Every burnt offering contained an acknowledgment of general guilt, and a typical expiation of it. The burning of the whole victim on the altar signified, on the part of the offerer, the entireness of his devotion of himself and all his substance to God; and, on the part of the victim, the completeness of the expiation.

2. The sin offering, of which the trespass offering may be regarded as a variety. This differed from the burnt-offering in that it always had respect to particular offences against law either moral through ignorance, or at least not in a presumptuous spirit. No part of it returned to him who had given it, but the sacrificing priest had a share of it, Le 4:1-6:30 7:1-10 3. Peace-offerings: these were offered in the fulfillment of vows, to return thanks to God for benefits, (thank-offerings,) or to satisfy private devotion, (freewill-offerings.) The Israelites accordingly offered these when they chose, no law obliging them to it, and they were free to choose among such animals as were allowed in sacrifice, Le 3:1-17 7:11-34. The law only required that the victim should be without blemish. He who presented it came to the door of the tabernacle, put his hand on the head of the victim, and killed it. The priest poured out the blood about the altar of burntsacrifices: he burnt on the fire of the altar the fat of the lower belly, that which covers the kidneys, the liver, and the bowels. And if it were a lamb, or a ram, he added to it the rump of the animal, which in that country is very fat. Before these things were committed to the fire of the altar, the priest put them into the hands of the offerer, then made him lift them up on high, and wave them toward the four quarters of the world, the priest supporting and direction his hands. The breast and the right shoulder of the sacrifice belonged to the priest that performed the service; and it appears that both of them were put into the hands of him who offered them, though Moses mentions only the breast of the animal. After this, all the rest of the sacrifice belonged to him who presented it, and he might eat it with his family and friends at his pleasure, Le 8:31. The peace offering signified expiation of sin, and thus reconciliation with God, and holy communion with him and with his people.

The sacrifices of offerings of meal or liquors, which were offered for sin, were in favor of the poorer sort, who could not afford to sacrifice an ox or goat or sheep, Le 5:10-13. They contented themselves with offering meal or flour, sprinkled with oil, with spice (or frankincense) over it. And the priest, taking a handful of this flour, with all the frankincense, sprinkled them on the fire of the altar; and all the rest of the flour was his own: he was to eat it without leaven in the tabernacle, and none but priests were to partake of it. As to other offerings, fruits, wine, meal, wafers, or cakes, or any thing else, the priest always cast a part on the altar; the rest belonged to him and the other priests. These offerings were always accompanied with salt and wine, but were without leaven, Le 2:1-16.

Offerings, in which they set at liberty a bird or a goat, were not strictly sacrifices, because there was no shedding of blood, and the victim remained alive.

Sacrifices of birds were offered on three occasions: 1. For sin, when the person offering was not rich enough to provide an animal for a victim, Le 5:7,8 2. For purification of a woman after childbirth, Le 12:6,7. When she could offer a lamb and a young pigeon, she gave both; the lamb for a burnt offering, the pigeon for a sin offering. But if she were not able to offer a lamb, she gave a pair of turtles, or a pair of young pigeons; one for a burnt offering, and the other for a sin offering. 3. They offered two sparrows for those who were purified from the leprosy; one was a burnt offering, the other was a scape-sparrow, as above, Le 14:4, etc Le 14:1 27:34.

For the sacrifice of the paschal lamb, see PASSOVER.

The perpetual sacrifice of the tabernacle and temple, Ex 29:38-40 Nu 28:3, was a daily offering of two lambs on the altar of burnt offerings; one in the morning, the other in the evening. They were burnt as holocausts, but by a small fire, that they might continue burning the longer. The lamb of the morning was offered about sunrise, after the incense was burnt on the golden altar, and before any other sacrifice. That in the evening was offered between the two evenings, that is, at the decline of day, and before night. With each of these victims was offered half a pint of wine, half a pint of the purest oil, and an assaron, or about five pints, of the finest flour.

Such were the sacrifices of the Hebrews-sacrifices of divine appointment, and yet altogether incapable in themselves of purifying the soul or atoning for its sins. Paul has described these and other ceremonies of the law "as weak and beggarly elements," Ga 4:9. They represented grace and purity, but they did not communicate it. They convinced the sinner of his necessity of purification and sanctification to God; but they did not impart holiness or justification to him. Sacrifices were only prophecies and figures of the sacrifice, the Lamb of God, which eminently includes all their virtues and qualities; being at the same time a holocaust, a sacrifice for sin, and a sacrifice of thanksgiving; containing the whole substance and efficacy, of which the ancient sacrifices were only representations. The paschal lamb, the daily burnt-offerings, the offerings of flour and wine, and all other oblations, of whatever nature, promised and represented the death of Jesus Christ, Heb 9:9-15 10:1. Accordingly, by his death he abolished them all, 1Co 5:7 Heb 10:8-10. By his offering of himself once for all, Heb 10:3, he has superseded all other sacrifices, and saves forever all who believe, Eph 5:2 Heb 9:11-26; while without this expiatory sacrifice, divine justice could never have relaxed its hold on a single human soul.

The idea of a substitution of the victim in the place of the sinner is a familiar one in the Old Testament, Le 16:21 De 21:1-8 Isa 53:4 Da 9:26; and is found attending all the sacrifices of animals, Le 4:20,26 5:10 14:18 16:21. This is the reason assigned why the blood especially, as being the very life and soul of the victim, was sprinkled on the altar and poured out before the Lord to signify its utter destruction in the sinner's stead, Le 17:11. Yet the Jews were carefully directed not to rely on these sacrifices as works of merit. They were taught that without repentance, faith, and reformation, all sacrifices were an abomination to God, Pr 21:27 Jer 6:20 Am 5:22 Mic 6:6-8; that He desires mercy and not sacrifice, Ho 6:6 Mt 9:13, and supreme love to him, Mr 12:33. "To obey is better than sacrifice, and to hearken than the fat of rams," 1Sa 15:22 Pr 21:3 Mt 5:23. See also Ps 50:1-23. Then, as truly as under the Christian dispensation, it could be said, "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise," Ps 51:17. The Jews, without these dispositions, could not present any offering agreeable to God; and he often explains himself on this matter in the prophets, Ps 40:6 Isa 1:11-14 Ho 6:6 Joe 2:12-18 Am 5:21,22, etc.

The term sacrifices is sometimes used metaphorically with respect to the services of Christians; implying a giving up of something that was their own, and a dedication of it to the Lord, Ro 12:1 Php 4:18 Heb 13:15,16 1Pe 2:5.

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Easton Dictionary - Definition

SACRIFICE

The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.

Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice "of the firstlings of his flock" (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as food till after the Flood.

The same practice is continued down through the patriarchal age (Gen. 8:20; 12:7; 13:4, 18; 15:9-11; 22:1-18, etc.). In the Mosaic period of Old Testament history definite laws were prescribed by God regarding the different kinds of sacrifices that were to be offered and the manner in which the offering was to be made. The offering of stated sacrifices became indeed a prominent and distinctive feature of the whole period (Ex. 12:3-27; Lev. 23:5-8; Num. 9:2-14). (See ALTAR.)

We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the "shadow of good things to come," and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, "was offered once for all to bear the sin of many." Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The "one sacrifice for sins" hath "perfected for ever them that are sanctified."

Sacrifices were of two kinds: 1. Unbloody, such as (1) first-fruits and tithes; (2) meat and drink-offerings; and (3) incense. 2. Bloody, such as (1) burnt-offerings; (2) peace-offerings; and (3) sin and trespass offerings. (See OFFERINGS.)

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American Tract Society - Definition

SOLOMON

Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to the "river of Egypt;" Palmyra in the desert and Eziongeber on the Red Sea were in his possession.

He accomplished David's purpose by erecting a temple for Jehovah with the utmost magnificence. Many other important public and private works were executed during his reign. He established a lucrative commerce with Tyre, Egypt, Arabia, India, and Babylon, by the fruits of which he himself first and chiefly, and indirectly the whole land, were greatly enriched. He was the wisest, wealthiest, most honored, and fortunate of men. But through the temptation connected with this flood of prosperity, he became luxurious, proud, and forgetful of God; plunged into every kind of self-indulgence; allowed his wives, and at length assisted them, in their abominable idolatries; and forfeited the favor of God. Yet divine grace did not forsake him; he was reclaimed, and has given us the proofs of his repentance and the fruits of his experience in his inspired writings.

His reign continued forty years, B. C. 1015-975, and was uniformly peaceful, and favorable to the people, if we except the evils of a corrupt example and an excessive taxation. His history is less fully recorded than David's is by the sacred historians, 1Ki 1:11 1Ch 1:19-31; but we may learn much respecting him from his writings, especially from the book of Ecclesiastes. Nothing could more emphatically teach us the weakness of human nature, even when accompanied with the utmost learning and sagacity, the perils of prosperity, or the insufficiency of all possible earthy good to satisfy the wants of man.

The writings of Solomon covered a wide range in the natural sciences as well as in philosophy and morals. "He spake three thousand proverbs; and his songs were a thousand and five: and he spake of trees-of beasts, and of foul, and of creeping things, and of fishes," 1Ki 4:32,33.

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Word

Easton Dictionary - Definition

SOLOMON

peaceful, (Heb. Shelomoh), David's second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., "beloved of the Lord" (2 Sam. 12:24, 25). He was the first king of Israel "born in the purple." His father chose him as his successor, passing over the claims of his elder sons: "Assuredly Solomon my son shall reign after me." His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father's death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion of Adonijah (1 Kings 1:5-40). During his long reign of forty years the Hebrew monarchy gained its highest splendour. This period has well been called the "Augustan age" of the Jewish annals. The first half of his reign was, however, by far the brighter and more prosperous; the latter half was clouded by the idolatries into which he fell, mainly from his heathen intermarriages (1 Kings 11:1-8; 14:21, 31).

Before his death David gave parting instructions to his son (1 Kings 2:1-9; 1 Chr. 22:7-16; 28). As soon as he had settled himself in his kingdom, and arranged the affairs of his extensive empire, he entered into an alliance with Egypt by the marriage of the daughter of Pharaoh (1 Kings 3:1), of whom, however, nothing further is recorded. He surrounded himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. (See HIRAM .)

For some years before his death David was engaged in the active work of collecting materials (1 Chr. 29:6-9; 2 Chr. 2:3-7) for building a temple in Jerusalem as a permanent abode for the ark of the covenant. He was not permitted to build the house of God (1 Chr. 22:8); that honour was reserved to his son Solomon. (See TEMPLE.)

After the completion of the temple, Solomon engaged in the erection of many other buildings of importance in Jerusalem and in other parts of his kingdom. For the long space of thirteen years he was engaged in the erection of a royal palace on Ophel (1 Kings 7:1-12). It was 100 cubits long, 50 broad, and 30 high. Its lofty roof was supported by forty-five cedar pillars, so that the hall was like a forest of cedar wood, and hence probably it received the name of "The House of the Forest of Lebanon." In front of this "house" was another building, which was called the Porch of Pillars, and in front of this again was the "Hall of Judgment," or Throne-room (1 Kings 7:7; 10:18-20; 2 Chr. 9:17-19), "the King's Gate," where he administered justice and gave audience to his people. This palace was a building of great magnificence and beauty. A portion of it was set apart as the residence of the queen consort, the daughter of Pharaoh. From the palace there was a private staircase of red and scented sandal wood which led up to the temple.

Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city (Eccl. 2:4-6). He then built Millo (LXX., "Acra") for the defence of the city, completing a line of ramparts around it (1 Kings 9:15, 24; 11:27). He erected also many other fortifications for the defence of his kingdom at various points where it was exposed to the assault of enemies (1 Kings 9:15-19; 2 Chr. 8:2-6). Among his great undertakings must also be mentioned the building of Tadmor (q.v.) in the wilderness as a commercial depot, as well as a military outpost.

During his reign Palestine enjoyed great commercial prosperity. Extensive traffic was carried on by land with Tyre and Egypt and Arabia, and by sea with Spain and India and the coasts of Africa, by which Solomon accumulated vast stores of wealth and of the produce of all nations (1 Kings 9:26-28; 10:11, 12; 2 Chr. 8:17, 18; 9:21). This was the "golden age" of Israel. The royal magnificence and splendour of Solomon's court were unrivalled. He had seven hundred wives and three hundred concubines, an evidence at once of his pride, his wealth, and his sensuality. The maintenance of his household involved immense expenditure. The provision required for one day was "thirty measures of fine flour, and threescore measures of meal, ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallow-deer, and fatted fowl" (1 Kings 4:22, 23).

Solomon's reign was not only a period of great material prosperity, but was equally remarkable for its intellectual activity. He was the leader of his people also in this uprising amongst them of new intellectual life. "He spake three thousand proverbs: and his songs were a thousand and five. And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes" (1 Kings 4:32, 33).

His fame was spread abroad through all lands, and men came from far and near "to hear the wisdom of Solomon." Among others thus attracted to Jerusalem was "the queen of the south" (Matt. 12:42), the queen of Sheba, a country in Arabia Felix. "Deep, indeed, must have been her yearning, and great his fame, which induced a secluded Arabian queen to break through the immemorial custom of her dreamy land, and to put forth the energy required for braving the burdens and perils of so long a journey across a wilderness. Yet this she undertook, and carried it out with safety." (1 Kings 10:1-13; 2 Chr. 9:1-12.) She was filled with amazement by all she saw and heard: "there was no more spirit in her." After an interchange of presents she returned to her native land.

But that golden age of Jewish history passed away. The bright day of Solomon's glory ended in clouds and darkness. His decline and fall from his high estate is a sad record. Chief among the causes of his decline were his polygamy and his great wealth. "As he grew older he spent more of his time among his favourites. The idle king living among these idle women, for 1,000 women, with all their idle and mischievous attendants, filled the palaces and pleasure-houses which he had built (1 Kings 11:3), learned first to tolerate and then to imitate their heathenish ways. He did not, indeed, cease to believe in the God of Israel with his mind. He did not cease to offer the usual sacrifices in the temple at the great feasts. But his heart was not right with God; his worship became merely formal; his soul, left empty by the dying out of true religious fervour, sought to be filled with any religious excitement which offered itself. Now for the first time a worship was publicly set up amongst the people of the Lord which was not simply irregular or forbidden, like that of Gideon (Judg. 8:27), or the Danites (Judg. 18:30, 31), but was downright idolatrous." (1 Kings 11:7; 2 Kings 23:13.)

This brought upon him the divine displeasure. His enemies prevailed against him (1 Kings 11:14-22, 23-25, 26-40), and one judgment after another fell upon the land. And now the end of all came, and he died, after a reign of forty years, and was buried in the city of David, and "with him was buried the short-lived glory and unity of Israel." "He leaves behind him but one weak and worthless son, to dismember his kingdom and disgrace his name."

"The kingdom of Solomon," says Rawlinson, "is one of the most striking facts in the Biblical history. A petty nation, which for hundreds of years has with difficulty maintained a separate existence in the midst of warlike tribes, each of which has in turn exercised dominion over it and oppressed it, is suddenly raised by the genius of a soldier-monarch to glory and greatness. An empire is established which extends from the Euphrates to the borders of Egypt, a distance of 450 miles; and this empire, rapidly constructed, enters almost immediately on a period of peace which lasts for half a century. Wealth, grandeur, architectural magnificence, artistic excellence, commercial enterprise, a position of dignity among the great nations of the earth, are enjoyed during this space, at the end of which there is a sudden collapse. The ruling nation is split in twain, the subject-races fall off, the pre-eminence lately gained being wholly lost, the scene of struggle, strife, oppression, recovery, inglorious submission, and desperate effort, re-commences.", Historical Illustrations.

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