Translation | Verse | Text |
Strong Concordance | Ne 13:5 | And he had prepared [06213] for him a great [01419] chamber [03957], where aforetime [06440] they laid [05414] the meat offerings [04503], the frankincense [03828], and the vessels [03627], and the tithes [04643] of the corn [01715], the new wine [08492], and the oil [03323], which was commanded [04687] to be given to the Levites [03881], and the singers [07891], and the porters [07778]; and the offerings [08641] of the priests [03548]. |
Word | King James Dictionary - Definition |
AFORETIME | At a former time; previously. |
Word | Easton Dictionary - Definition |
CHAMBER | "on the wall," which the Shunammite prepared for the prophet Elisha (2 Kings 4:10), was an upper chamber over the porch through the hall toward the street. This was the "guest chamber" where entertainments were prepared (Mark 14:14). There were also "chambers within chambers" (1 Kings 22:25; 2 Kings 9:2). To enter into a chamber is used metaphorically of prayer and communion with God (Isa. 26:20). The "chambers of the south" (Job 9:9) are probably the constelations of the southern hemisphere. The "chambers of imagery", i.e., chambers painted with images, as used by Ezekiel (8:12), is an expression denoting the vision the prophet had of the abominations practised by the Jews in Jerusalem. |
Word | American Tract Society - Definition |
CORN | In the Bible, is the general word for grain of all kinds, including various seeds, peas, and beans. It never means, as in America, simply maize, or Indian corn. Palestine was anciently very fertile in grain, which furnished in a great measure the support of the inhabitants. "Corn, wine, and oil-olive" were the staple products, and wheat and barley still grow there luxuriantly, when cultivated. Wheat was often eaten in the field, the ripe ear being simply rubbed in the hands to separate the kernels, De 23:25 Mt 12:1. Parched wheat was a part of the ordinary food of the Israelites, as it still is of the Arabs, Ru 2:14 2Sa 17:28,29; by the feet of cattle, De 25:4; or by "a sharp threshing instrument having teeth," Isa 41:15, which was something resembling a cart, drawn over the corn by means of horses or oxen. See THRESHING. When the grain was threshed, it was separated from the chaff and dust by throwing it forward across the wind, by means of a winnowing fan, or shovel, Mt 3:12; after which the grain was sifted, to separate all impurities from it, Am 9:9 Lu 22:31. Hence we see that the threshing-floors were in the open air, and if possible on high ground, as travellers still find them in actual use, Jud 6:11 2Sa 24:18. The grain thus obtained was sometimes pounded in a mortar, Nu 11:8 Re 18:22, but was commonly reduced to meal by the hand-mill. This consisted of a lower millstone, the upper side of which was slightly concave, and an upper millstone, the lower surface of which was convex. These stones were each about two feet in diameter, and half a foot thick; and were called "the nether millstone," and the rider, Job 41:24 Jud 9:53 2Sa 11:21. The hole for receiving the corn was in the center of the upper millstone; and in the operation of grinding, the lower was fixed, and the upper made to move round upon it with considerable velocity by means of a handle. The meal came out at the edges, and was received on a cloth spread under the mill on the ground. Each family possessed a mill, and the law forbade its being taken in pledge, De 24:6; one among innumerable examples of the humanity of the Mosaic legislation. These mills are still in use in the East, and in some parts of Scotland. Dr. E.D. Clarke says, "In the island of Cyprus I observed upon the ground the sort of stones used for grinding corn, called querns in Scotland, common also in Lapland, and in all parts of Palestine." These are the primeval mills of the world; and they are still found in all corn countries where rude and ancient customs have not been liable to those changes introduced by refinement. The employment of grinding with these mills is confined solely to females, who sit on the ground with the mill before them, and thus may be said to be "behind the mill," Ex 11:5; and the practice illustrates the prophetic observation of our Savior concerning the day of Jerusalem's destruction: "Two women shall be grinding at the mill; one shall be taken and the other left," Mt 24:41. To this feminine occupation Samson was degraded, Jud 16:21. The women always accompany the grating noise of the stones with their voices; and when ten or a dozen are thus employed, the fury of the song rises to a high pitch. As the grinding was usually performed in the morning at daybreak, the noise of the females at the hand-mill was heard all over the city, and often awoke their more indolent masters. The Scriptures mention the want of this noise as a mark of desolation, Jer 25:10 Re 18:22. |
Word | Easton Dictionary - Definition |
CORN | The word so rendered (dagan) in Gen. 27:28, 37, Num. 18:27, Deut. 28:51, Lam. 2:12, is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in John 12:24. In Gen. 41:35, 49, Prov. 11:26, Joel 2:24 ("wheat"), the word thus translated (bar; i.e., "winnowed") means corn purified from chaff. With this corresponds the use of the word in the New Testament (Matt. 3:12; Luke 3:17; Acts 7:12). In Ps. 65:13 it means "growing corn." In Gen. 42:1, 2, 19, Josh. 9:14, Neh. 10:31 ("victuals"), the word (sheber; i.e., "broken," i.e., grist) denotes generally victuals, provisions, and corn as a principal article of food. From the time of Solomon, corn began to be exported from Palestine (Ezek. 27:17; Amos 8:5). "Plenty of corn" was a part of Issac's blessing conferred upon Jacob (Gen. 27:28; comp. Ps. 65:13). |
Word | American Tract Society - Definition |
FRANKINCENSE | See INCENSE. |
Word | Easton Dictionary - Definition |
FRANKINCENSE | (Heb. lebonah; Gr. libanos, i.e., "white"), an odorous resin imported from Arabia (Isa. 60:6; Jer. 6:20), yet also growing in Palestine (Cant. 4:14). It was one of the ingredients in the perfume of the sanctuary (Ex. 30:34), and was used as an accompaniment of the meat-offering (Lev. 2:1, 16; 6:15; 24:7). When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name (Mal. 1:11; Cant. 1:3) and an emblem of prayer (Ps. 141:2; Luke 1:10; Rev. 5:8; 8:3). This frankincense, or olibanum, used by the Jews in the temple services is not to be confounded with the frankincense of modern commerce, which is an exudation of the Norway spruce fir, the Pinus abies. It was probably a resin from the Indian tree known to botanists by the name of Boswellia serrata or thurifera, which grows to the height of forty feet. |
Word | American Tract Society - Definition |
LEVITES | All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle and its contents; and conveyed it from place to place, each of the three families having a separate portion, Nu 1:51 4:1-49 1Ch 15:2,27. After the building of the temple they took charge of the gates, of the sacred vessels, of the preparation of the showbread and other offerings, and of the singing and instrumental music, 1Ch 9:1-44 23:1-32 2Ch 29:1-36. They brought wood, water, etc., for the priests; aided them in preparing the sacrifices, and in collecting and disbursing the contributions of the people, 2Ch 30:16,17 35:1. They were also the temple guards, Ne 13:13,22; and the salutation and response in Ps 134:1-3 are thought by Bishop Lowth to have been their song in the night. But besides their services in the temple, they performed a very important part in teaching the people, 2Ch 30:22 Ne 8:7, among whom they were scattered, binding the tribes together, and promoting virtue and piety. They studied the law, and were the ordinary judges of the country, but subordinate to the priests, 2Ch 17:9 19:8-11. God provided for the subsistence of the Levites, by giving to them the tithe of corn, fruit, and cattle; but they paid to the priests the tenth of their tithes; and as the Levites possessed no estates in land, the tithes which the priests received from them were considered as the first fruits which they were to offer to the Lord, Nu 18:21-32. The payment of tithes to the Levites appears not to have been enforced, but depended on the goodwill of the people; hence the special charges laid on their brethren, not to forget them, De 2:12,18,19. God assigned for the habitation of the Levites forty-eight cities, with fields, pastures, and gardens, Nu 35:1-34. Of these, thirteen were given to the priests, all in the tribes near Jerusalem. Six of the Levitical cities were appointed as cities of refuge, Jos 20:1-21:45. While the Levites were actually employed in the temple, they were supported out of the provisions kept in store there, and out of the daily offerings. The same privilege was granted to volunteers, drawn to Jerusalem by the fervor of their love to God's service, De 12:18,19 18:6-8. The consecration of Levites was without much ceremony. See Nu 8:5-22 2Ch 29:34. The Levites wore no peculiar dress to distinguish them from other Israelites, till the time of Agrippa. His innovation in this matter is mentioned by Josephus, who remarked that the ancient customs of the country were never forsaken with impunity. The Levites were divided into different classes: the Gershomites, Kohathites, and Merarites, Nu 3:17-20. They were still further divided into courses, like the priests, 1Ch 23:1-26:32. At first, they entered in full on their public duties at thirty years of age, Nu 4:3 8:25; but David fixed the age for commencing at twenty years; and at fifty they were exempt, 1Ch 23:24-27. The different courses of porters, singers, guards, etc., were on duty in succession, one week at a time, 1Ch 23:1-26:32 2Ch 23:4,8 31:17 Ezr 3:8-12. After the revolt of the ten tribes, a large portion of the Levites abandoned their cities in Israel, and dwelt in Judah, 2Ch 11:12-14 13:9-11. After the captivity, numbers of them returned from beyond the Euphrates to Judea, Ne 11:15-19 12:24-31. In the New Testament they are not often mentioned, Lu 10:32 Joh 1:19 Ac 4:36. The "scribes" and "doctors," however, are supposed to have belonged chiefly to this class. |
Word | King James Dictionary - Definition |
MEAT | Food. |
Word | American Tract Society - Definition |
OIL | Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business, 1Ch 27:28 Eze 27:17 Ho 12:1. Oil was as much an article of storage and of traffic as corn and wine, 2Ch 32:28 Ezr 3:7. The best oil was obtained from the fruit while yet green by a slight beating or pressing, Ex 27:20 29:40. The ripe fruit is now, and has been from ancient times, crushed by passing stone rollers over it. The crushed mass is then subjected to pressure in the oil-mill, Hebrew, gath-shemen. The olive-berries are not now trodden with the feet. This, however seems to have been practiced among the Hebrews, at least to some extent when the berries had become soft by keeping, Mic 6:15. Gethsemane, that is, oil-press, probably took its name originally from some oil-press in its vicinity. See OLIVE. |
Word | Easton Dictionary - Definition |
OIL | Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (Ex. 25:6; 27:20; Matt. 25:3); for medicinal purposes (Isa. 1:6; Luke 10:34; James 5:14); and for anointing the dead (Matt. 26:12; Luke 23:56). It was one of the most valuable products of the country (Deut. 32:13; Ezek. 16:13), and formed an article of extensive commerce with Tyre (27:17). The use of it was a sign of gladness (Ps. 92:10; Isa. 61:3), and its omission a token of sorrow (2 Sam. 14:2; Matt. 6:17). It was very abundant in Galilee. (See OLIVE.) |
Word | American Tract Society - Definition |
PORTERS | Kept the gates of private houses and of cities, 2Sa 18:26 2Ki 7:10 Mr 13:34 Joh 10:3. The porters of the temple were Levites, at one period four thousand in number, divided into courses, 1Ch 16:42 23:5. They stood on guard at every gate, and were on duty within the temple in their regular courses, 1Ch 16:42 23:5. They stood on guard at every gate, and were on duty within the temple in their regular courses, 1Ch 26:1,13,19 2Ch 8:14 35:15. By night also they cheered the lonely hours with songs of praise, Ps 134:1-3. We read, in 2Co 13:14, of the faithful service they rendered in protecting Joash and slaying Athaliah. |
Word | American Tract Society - Definition |
WINE | The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord's supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies, Ps 4:7 Ho 2:8 Joe 2:19. The word "wine" in our Bible is the translation of as many as ten different Hebrew words and two Greek words, most of which occur in but a few instances. The two most frequently used, Yayin and its Greek equivalent Oinos, are general terms for all sorts of wine, Ne 5:18. Without minute details on this subject, we may observe that "wine" in Scripture denotes, 1. The pure juice of the grape, fermented, and therefore more or less intoxicating, but free from drugs of any kind, and not strengthened by distilled liquors. 2. Must, the fresh juice of the grape, unfermented or in process of fermentation. For this the Hebrew employs the word tirosh, English version, new wine. Wine, as a product of agriculture, is commonly mentioned by this name along with corn and oil, Ge 40:11 Ex 22:29 De 32:14 Lu 5:37-38 3. Honey of wine, made by boiling down must to one-fourth of its bulk. This commonly goes, in the Old Testament, by the name debhash, honey; and only the context can enable us to determine whether honey of grapes or of bees is to be understood, Nu 18:12 Pr 9:2,5 4. Spiced wine, made stronger and more inviting to the taste by the admixture of spices and other drugs, So 8:2 5. Strong drink, Hebrew shechar. This word sometimes denotes pure strong wine, as Nu 28:7; or drugged wine, as Isa 5:22; but more commonly wine made from dates, honey, etc., and generally made more inebriating by being mingled with drugs. See also, in connection with this article, FLAGON, MYRRH, and VINEGAR. The "wine of Helbon" was made in the vicinity of Damascus, and sent from that city to Tyre, Eze 27:19. It resembled the "wine of Lebanon," famous for its excellence and fragrance, Ho 14:7. See HELBON. Great efforts have been made to distinguish the harmless from the intoxicating wines of Scripture, and to show that inspiration has in all cases approved the former alone, and condemned the latter, directly or indirectly. It is not necessary, however, to do this in order to demonstrate that so far as the use of wine leads to inebriation it is pointedly condemned by the word of God. Son and shame are connected with the first mention of wine in the Bible, and with many subsequent cases, Ge 9:20 19:31-36 1Sa 25:36-37 2Sa 13:28 1Ki 20:12-21 Es 1:10-11 Da 5:23 Re 17:2. It is characterized as a deceitful mocker, Pr 21:1; as fruitful in miseries, Pr 23:29-35; in woes, Isa 5:22; in errors, Isa 28:1-7; and in impious folly, Isa 5:11,12 56:12 Ho 4 11. The use of it is in some cases expressly forbidden, Le 10:9 Nu 6:3; and in other cases is alluded to as characteristic of the wicked, Joe 3:3 Am 6:6. Numerous cautions to beware of it are given, 1Sa 1:14 Pr 23:31 31:4-5 1Ti 3:3; and to tempt other to use it is in one passage made the occasion of a bitter curse, Hab 2:15. On the other hand, whatever approval was given in Palestine to the moderate use of wine, can hardly apply to a country where wine is an imported or manufactured article, often containing not a drop of the juice of the grape; or if genuine and not compounded with drugs, still enforced with distilled spirits. The whole state of the case, moreover, is greatly modified by the discovery of the process of distilling alcohol, and by the prevalence of appalling evils now inseparable from the general use of any intoxicating drinks. Daniel and the Rechabites saw good reason for total abstinence from wine, Jer 35:14 Da 1:8; and the sentiment of Paul, on a mater involving the same principles, is divinely commended to universal adoption, Ro 14:21 1Co 8:13. For "wine-press," see PRESS, and VINE. |
Word | Easton Dictionary - Definition |
WINE | The common Hebrew word for wine is yayin, from a root meaning "to boil up," "to be in a ferment." Others derive it from a root meaning "to tread out," and hence the juice of the grape trodden out. The Greek word for wine is oinos, and the Latin vinun. But besides this common Hebrew word, there are several others which are thus rendered. (1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins. (2.) 'Asis, "sweet wine," or "new wine," the product of the same year (Cant. 8:2; Isa. 49:26; Joel 1:5; 3:18; Amos 9:13), from a root meaning "to tread," hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it. (3.) Hometz. See VINEGAR. (4.) Hemer, Deut. 32:14 (rendered "blood of the grape") Isa. 27:2 ("red wine"), Ezra 6:9; 7:22; Dan. 5:1, 2, 4. This word conveys the idea of "foaming," as in the process of fermentation, or when poured out. It is derived from the root hamar, meaning "to boil up," and also "to be red," from the idea of boiling or becoming inflamed. (5.) 'Enabh, a grape (Deut. 32:14). The last clause of this verse should be rendered as in the Revised Version, "and of the blood of the grape ['enabh] thou drankest wine [hemer]." In Hos. 3:1 the phrase in Authorized Version, "flagons of wine," is in the Revised Version correctly "cakes of raisins." (Comp. Gen. 49:11; Num. 6:3; Deut. 23:24, etc., where this Hebrew word is rendered in the plural "grapes.") (6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (Isa. 5:22). Ps. 75:8, "The wine [yayin] is red; it is full of mixture [mesekh];" Prov. 23:30, "mixed wine;" Isa. 65:11, "drink offering" (R.V., "mingled wine"). (7.) Tirosh, properly "must," translated "wine" (Deut. 28:51); "new wine" (Prov. 3:10); "sweet wine" (Micah 6:15; R.V., "vintage"). This Hebrew word has been traced to a root meaning "to take possession of" and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (Gen. 27:28) mention is made of "plenty of corn and tirosh." Palestine is called "a land of corn and tirosh" (Deut. 33:28; comp. Isa. 36:17). See also Deut. 28:51; 2 Chr. 32:28; Joel 2:19; Hos. 4:11, ("wine [yayin] and new wine [tirosh] take away the heart"). (8.) Sobhe (root meaning "to drink to excess," "to suck up," "absorb"), found only in Isa. 1:22, Hos. 4:18 ("their drink;" Gesen. and marg. of R.V., "their carouse"), and Nah. 1:10 ("drunken as drunkards;" lit., "soaked according to their drink;" R.V., "drenched, as it were, in their drink", i.e., according to their sobhe). (9.) Shekar, "strong drink," any intoxicating liquor; from a root meaning "to drink deeply," "to be drunken", a generic term applied to all fermented liquors, however obtained. Num. 28:7, "strong wine" (R.V., "strong drink"). It is sometimes distinguished from wine, c.g., Lev. 10:9, "Do not drink wine [yayin] nor strong drink [shekar];" Num. 6:3; Judg. 13:4, 7; Isa. 28:7 (in all these places rendered "strong drink"). Translated "strong drink" also in Isa. 5:11; 24:9; 29:9; 56:12; Prov. 20:1; 31:6; Micah 2:11. (10.) Yekebh (Deut. 16:13, but in R.V. correctly "wine-press"), a vat into which the new wine flowed from the press. Joel 2:24, "their vats;" 3:13, "the fats;" Prov. 3:10, "Thy presses shall burst out with new wine [tirosh];" Hag. 2:16; Jer. 48:33, "wine-presses;" 2 Kings 6:27; Job. 24:11. (11.) Shemarim (only in plural), "lees" or "dregs" of wine. In Isa. 25:6 it is rendered "wines on the lees", i.e., wine that has been kept on the lees, and therefore old wine. (12.) Mesek, "a mixture," mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken (Ps. 75:8; Prov. 23:30). In Acts 2:13 the word gleukos, rendered "new wine," denotes properly "sweet wine." It must have been intoxicating. In addition to wine the Hebrews also made use of what they called debash, which was obtained by boiling down must to one-half or one-third of its original bulk. In Gen. 43:11 this word is rendered "honey." It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase "a land flowing with milk and honey" (debash), Ex. 3:8, 17; 13:5; 33:3; Lev. 20:24; Num. 13: 27. (See HONEY.) Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (John 2:1-11). The Rechabites were forbidden the use of wine (Jer. 35). The Nazarites also were to abstain from its use during the period of their vow (Num. 6:1-4); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (Judg. 13:4, 5; Luke 1:15; 7:33). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (Lev. 10:1, 9-11). "Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen", (Geikie's Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible. A drink-offering of wine was presented with the daily sacrifice (Ex. 29:40, 41), and also with the offering of the first-fruits (Lev. 23:13), and with various other sacrifices (Num. 15:5, 7, 10). Wine was used at the celebration of the Passover. And when the Lord's Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood. Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Rom. 13:13; Eph. 5:18; 1 Tim. 3:8; Titus 1:7). |
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