Translation | Verse | Text |
Strong Concordance | Ex 18:12 | And Jethro [03503], Moses [04872]' father in law [02859], took [03947] a burnt offering [05930] and sacrifices [02077] for God [0430]: and Aaron [0175] came [0935], and all the elders [02205] of Israel [03478], to eat [0398] bread [03899] with Moses [04872]' father in law [02859] before [06440] God [0430]. |
Word | American Tract Society - Definition |
AARON | The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God, Ex 24:1,2,9-11. Aaron's chief distinction consisted in the choice of him and his male posterity for the priesthood. He was consecrated the first high priest by God's directions, Ex 28:1-29:46 Le 8:1-36; and was afterwards confirmed in his office by the destruction of Korah and his company, by the staying of the plague at his intercession, and by the budding of his rod, Nu 16:1-17:13. He was faithful and self-sacrificing in the duties of his office, and meekly "held his peace" when his sons Nadab and Abihu were slain, Le 10:1- 3. Yet he fell sometimes into grievous sins: he made the golden calf at Sinai, Ex 32:1-22; he joined Miriam in sedition against Moses, Nu 12:1-16; and with Moses disobeyed God at Kadesh, Nu 20:8-12. God, therefore did not permit him to enter the promised land; but he died on Mount Hor, in Edom, in the fortieth year after leaving Egypt, at the age of about 123 years, Nu 20:22-29 33:39. In De 10:6, he is said to have died at Mosera, which was probably the station in the valley west of Mount Hor, whence he ascended into the mount. The Arabs still pretend to show his tomb on the mount, and highly venerate it. In his office as high priest, Aaron was an eminent type of Christ, being "called of God," and anointed; bearing the names of the tribes on his breast; communicating God's will by Urim and Thummim; entering the Most Holy place on the Day of Atonement, "not without blood;" and interceding for and blessing the people of God. See PRIEST. |
Word | Easton Dictionary - Definition |
AARON | the eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the "mouth" or "prophet" of Moses, i.e., was to speak for him, because he was a man of a ready utterance (7:1,2,9,10,19). He was faithful to his trust, and stood by Moses in all his interviews with Pharaoh. When the ransomed tribes fought their first battle with Amalek in Rephidim, Moses stood on a hill overlooking the scene of the conflict with the rod of God in his outstretched hand. On this occasion he was attended by Aaron and Hur, his sister's husband, who held up his wearied hands till Joshua and the chosen warriors of Israel gained the victory (17:8-13). Afterwards, when encamped before Sinai, and when Moses at the command of God ascended the mount to receive the tables of the law, Aaron and his two sons, Nadab and Abihu, along with seventy of the elders of Israel, were permitted to accompany him part of the way, and to behold afar off the manifestation of the glory of Israel's God (Ex. 19:24; 24:9-11). While Moses remained on the mountain with God, Aaron returned unto the people; and yielding through fear, or ignorance, or instability of character, to their clamour, made unto them a golden calf, and set it up as an object of worship (Ex. 32:4; Ps. 106:19). On the return of Moses to the camp, Aaron was sternly rebuked by him for the part he had acted in this matter; but he interceded for him before God, who forgave his sin (Deut. 9:20). On the mount, Moses received instructions regarding the system of worship which was to be set up among the people; and in accordance therewith Aaron and his sons were consecrated to the priest's office (Lev. 8; 9). Aaron, as high priest, held henceforth the prominent place appertaining to that office. When Israel had reached Hazeroth, in "the wilderness of Paran," Aaron joined with his sister Miriam in murmuring against Moses, "because of the Ethiopian woman whom he had married," probably after the death of Zipporah. But the Lord vindicated his servant Moses, and punished Miriam with leprosy (Num. 12). Aaron acknowledged his own and his sister's guilt, and at the intercession of Moses they were forgiven. Twenty years after this, when the children of Israel were encamped in the wilderness of Paran, Korah, Dathan, and Abiram conspired against Aaron and his sons; but a fearful judgment from God fell upon them, and they were destroyed, and the next day thousands of the people also perished by a fierce pestilence, the ravages of which were only stayed by the interposition of Aaron (Num. 16). That there might be further evidence of the divine appointment of Aaron to the priestly office, the chiefs of the tribes were each required to bring to Moses a rod bearing on it the name of his tribe. And these, along with the rod of Aaron for the tribe of Levi, were laid up overnight in the tabernacle, and in the morning it was found that while the other rods remained unchanged, that of Aaron "for the house of Levi" budded, blossomed, and yielded almonds (Num. 17:1-10). This rod was afterwards preserved in the tabernacle (Heb. 9:4) as a memorial of the divine attestation of his appointment to the priesthood. Aaron was implicated in the sin of his brother at Meribah (Num. 20:8-13), and on that account was not permitted to enter the Promised Land. When the tribes arrived at Mount Hor, "in the edge of the land of Edom," at the command of God Moses led Aaron and his son Eleazar to the top of that mountain, in the sight of all the people. There he stripped Aaron of his priestly vestments, and put them upon Eleazar; and there Aaron died on the top of the mount, being 123 years old (Num. 20:23-29. Comp. Deut. 10:6; 32:50), and was "gathered unto his people." The people, "even all the house of Israel," mourned for him thirty days. Of Aaron's sons two survived him, Eleazar, whose family held the high-priesthood till the time of Eli; and Ithamar, in whose family, beginning with Eli, the high-priesthood was held till the time of Solomon. Aaron's other two sons had been struck dead (Lev. 10:1,2) for the daring impiety of offering "strange fire" on the alter of incense. The Arabs still show with veneration the traditionary site of Aaron's grave on one of the two summits of Mount Hor, which is marked by a Mohammedan chapel. His name is mentioned in the Koran, and there are found in the writings of the rabbins many fabulous stories regarding him. He was the first anointed priest. His descendants, "the house of Aaron," constituted the priesthood in general. In the time of David they were very numerous (1 Chr. 12:27). The other branches of the tribe of Levi held subordinate positions in connection with the sacred office. Aaron was a type of Christ in his official character as the high priest. His priesthood was a "shadow of heavenly things," and was intended to lead the people of Israel to look forward to the time when "another priest" would arise "after the order of Melchizedek" (Heb. 6:20). (See MOSES.) |
Word | American Tract Society - Definition |
BREAD | A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked. The ancient Hebrews had several ways of baking bread: of baking bread: they often baked it under the ashes upon the earth, upon round copper or iron plates, or in pans or stoves made on purpose. The Arabians and other oriental nations, among whom wood is scarce, often bake their bread between two fires made of cow-dung, which burns slowly. The bread is good, if eaten the same day, but the crust is black and burnt, and retains a smell of the fuel used in baking it. This explains Eze 4:9,15. The Hebrews, in common with other eastern people, had a kind of oven, (tannoor,) which is like a large pitcher, open at top, in which they made a fire. When it was well heated, they mingled flour in water, and this paste they applied to the outside of the pitcher. Such bread is baked in an instant, and is taken off in thin, fine pieces, like our wafers, Le 2:1-16. Bread was also baked in cavities sunk in the ground, or the floor of the tent, and well lined with compost or cement. A tire was built on the floor of this oven; and the sides being sufficiently heated, thin cakes were adroitly stuck upon towns there were public ovens, and bakers by trade, Jer 37:21 Ho 7:4. As the Hebrews generally made their bread thin, and in the form of flat cakes, or wafers, they did not cut it with a knife, but broke it, La 4:4, which gave rise to that expression so usual in Scripture, of "breaking bread," to signify eating, sitting down to table, taking a repast. In the institution of the Lord's supper, our Savior broke the bread which he had consecrated; whence "to break bread," and "breaking of bread," in the New Testament are used for celebrating the Lord's supper. See under EATING. SHOWBREAD, Heb. Bread of presence, was bread offered every Sabbath-day to God on the golden table which stood in the holy place, Ex 25:30; twelve cakes of unleavened bread, offered with salt and frankincense, Le 2:13 24:5-9. The show-bread could be lawfully eaten by none but the priests; nevertheless, David having received some of these loaves from the high-priest Abimelech, ate of them without scruple in his necessity, 1Sa 21:1-6; and our Savior quotes his example to justify the disciples, who had bruised ears of corn, and were eating them on the Sabbath-day. Mt 12:1- 4. |
Word | Easton Dictionary - Definition |
BREAD | among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14). Bread was prepared by kneading in wooden bowls or "kneading troughs" (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always unleavened (Ex. 12:15-20; Deut. 16:3). In the towns there were public ovens, which were much made use of for baking bread; there were also bakers by trade (Hos. 7:4; Jer. 37:21). Their ovens were not unlike those of modern times. But sometimes the bread was baked by being placed on the ground that had been heated by a fire, and by covering it with the embers (1 Kings 19:6). This was probably the mode in which Sarah prepared bread on the occasion referred to in Gen. 18:6. In Lev. 2 there is an account of the different kinds of bread and cakes used by the Jews. (See BAKE.) The shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and presented hot on the golden table every Sabbath. They were square or oblong, and represented the twelve tribes of Israel. The old loaves were removed every Sabbath, and were to be eaten only by the priests in the court of the sanctuary (Ex. 25:30; Lev. 24:8; 1 Sam. 21:1-6; Matt. 12:4). The word bread is used figuratively in such expressions as "bread of sorrows" (Ps. 127:2), "bread of tears" (80:5), i.e., sorrow and tears are like one's daily bread, they form so great a part in life. The bread of "wickedness" (Prov. 4:17) and "of deceit" (20:17) denote in like manner that wickedness and deceit are a part of the daily life. |
Word | American Tract Society - Definition |
FATHER | Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17. In patriarchal times, a father was master and judge in his own household, and exercised and authority almost unlimited over his family. Filial disobedience or disrespect was a high offence. Under the law, certain acts of children were capital crimes, Ex 21:15,17 Le 20:9; and the father was required to bring his son to the public tribunal, De 21:18-21. See MOTHER. |
Word | Easton Dictionary - Definition |
FATHER | a name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28). Applied to God (Ex. 4:22; Deut. 32:6; 2 Sam. 7:14; Ps. 89:27, 28, etc.). (1.) As denoting his covenant relation to the Jews (Jer. 31:9; Isa. 63:16; 64:8; John 8:41, etc.). (2.) Believers are called God's "sons" (John 1:12; Rom. 8:16; Matt. 6:4, 8, 15, 18; 10:20, 29). They also call him "Father" (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:4) |
Word | American Tract Society - Definition |
GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
Word | Easton Dictionary - Definition |
GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
Word | American Tract Society - Definition |
ISRAEL | Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah. |
Word | Easton Dictionary - Definition |
ISRAEL | the name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because "as a prince he had power with God and prevailed." (See JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the "house of Israel" (Ex. 16:31; 40:38). This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3; John 1:47; Rom. 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Sam. 2:9, 10, 17, 28; 3:10, 17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation. |
Word | American Tract Society - Definition |
JETHRO | "Moses' father-in-law," a shepherd-prince or priest of Midian, Ex 3:1 4:18 18:1-27. When the Hebrews were at mount Sinai, he visited Moses, gave him some wise counsel as to the government of the tribes, and then returned to his own people. See HOBAB and RAGUEL. Jethro was a worshipper of God, Ex 18:10,11, and some infer that he was a descendant of Abraham, through Midian, Ge 25:2. |
Word | Easton Dictionary - Definition |
JETHRO | his excellence, or gain, a prince or priest of Midian, who succeeded his father Reuel. Moses spent forty years after his exile from the Egyptian court as keeper of Jethro's flocks. While the Israelites were encamped at Sinai, and soon after their victory over Amalek, Jethro came to meet Moses, bringing with him Zipporah and her two sons. They met at the "mount of God," and "Moses told him all that the Lord had done unto Pharaoh" (Ex. 18:8). On the following day Jethro, observing the multiplicity of the duties devolving on Moses, advised him to appoint subordinate judges, rulers of thousands, of hundreds, of fifties, and of tens, to decide smaller matters, leaving only the weightier matters to be referred to Moses, to be laid before the Lord. This advice Moses adopted (Ex. 18). He was also called Hobab (q.v.), which was probably his personal name, while Jethro was an official name. (See MOSES.) |
Word | American Tract Society - Definition |
LAW | In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the gospel, Joh 1:17 Ac 25:8. When the word refers to the Law of Moses, careful attention to the context is sometimes requisite to judge whether the civil, the ceremonial, or the moral law is meant. The ceremonial or ritual laws, concerning the forms of worship, sacrifices, priests, purifications, etc., were designed to distinguish the Jewish nation from the heathen, and to foreshadow the gospel dispensation. They were annulled after Christ's ascension, Ge 3:24 Eph 2:15 Heb 9:1-28 10:1-22. The civil laws, Ac 23:2 24:6, were for the government of the Jews as a nation, and included the Ten Commandments. The whole code was adapted with consummated wisdom to the condition of the Jews, and has greatly influenced all wise legislation in later years. Its pious, humane, and just spirit should characterize every code of human laws. The moral law, De 5:22 Mt 5:17,18 Lu 10:26,27, is more important than the others, from its bearings on human salvation. It was written by the Creator on the conscience of man, and sin has never fully erased it, Ro 1:19 2:12-15. It was more fully taught to the Hebrews, especially at Mount Sinai, in the Ten Commandments, and is summed up by Christ in loving God supremely and our neighbor as ourselves, Mt 22:37-40. It was the offspring of love to man, Ro 7:10,12; required perfect obedience, Ga 3:10 Jas 2:10; and is of universal and perpetual obligation. Christ confirmed and enforced it, Mt 5:17-20, showing its demands of holiness in the heart, applying it to a variety of cases, and supplying new motives to obedience, by revealing heaven and hell more clearly, and the gracious guidance of the Holy Spirit. Some have argued from certain passages of Scripture that this law is no longer binding upon Christians; that they "are not under the law, but under grace," Ro 6:14,15 7:4,6 Ga 3:13,25 5:18; and the perversion of these passages leads men to sin and perish because grace abounds. Rightly understood, they harmonize with the declarations of the Savior, Mt 5:17. To the soul that is in Christ, the law is no longer the arbiter of doom; yet is still comes to him as the divinely appointed teacher of that will of God in which he now delights, Ps 119:97 Mt 5:48 11:30. The word "law" sometimes means an inward guiding and controlling power. The "law in the mind" and the "law in the members," mean the holy impulses of a regenerated should and the perverse inclinations of the natural heart, Ro 7:21-23. Compare also Ro 8:2 9:31 Jas 1:25 2:12. |
Word | Easton Dictionary - Definition |
LAW | a rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things. (2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel. (3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation. (4.) The Moral Law is the revealed will of God as to human conduct, binding on all men to the end of time. It was promulgated at Sinai. It is perfect (Ps. 19:7), perpetual (Matt. 5:17, 18), holy (Rom. 7:12), good, spiritual (14), and exceeding broad (Ps. 119:96). Although binding on all, we are not under it as a covenant of works (Gal. 3:17). (See COMMANDMENTS .) (5.) Positive Laws are precepts founded only on the will of God. They are right because God commands them. (6.) Moral positive laws are commanded by God because they are right. |
Word | American Tract Society - Definition |
MOSES | The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation?from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three periods, each of forty years. The first extends from his infancy, when he was exposed in the Nile, and found and adopted y the daughter of Pharaoh, to his flight to Midian. During this time he lived at the Egyptian court, and "was learned in all the wisdom of the Egyptians, and was nightly in words and in deeds," Ac 7:22. This is no unmeaning praise; the "wisdom" of the Egyptians, and especially of their priests, was then the profoundest in the world. The second period was from his flight till his return to Egypt, Ac 7:30, during the whole of which interval he appears to have lived in Midian, it may be much after the manner of the Bedaween sheikhs of the present day. Here he married Zipporah, daughter of the wise and pious Jethro, and became familiar with life in the desert. What a contrast between the former period, spent amid the splendors and learning of a court, and this lonely nomadic life. Still it was in this way that God prepared him to be the instrument of deliverance to His people during the third period of his life, which extends from the exodus out of Egypt to his death on mount Nebo. In this interval how much did he accomplish, as the immediate agent of the Most High. The life and institutions of Moses present one of the finest subjects for the pen of a Christian historian, who is at the same time a competent biblical antiquary. His institutions breathe a spirit of freedom, purity, intelligence, justice, and humanity, elsewhere unknown; and above all, of supreme love, honor, and obedience to God. They molded the character of the Hebrews, and transformed them from a nation of shepherds into a people of fixed residence and agricultural habits. Through that people, and through the Bible, the influence of these institutions has been extended over the world; and often where the letter has not been observed, the spirit of them has been adopted. Thus it was in the laws established by the pilgrim fathers of New England; and no small part of what is of most value in the institutions which they founded, is to be ascribed to the influence of the Hebrew legislator. The name of this servant of God occurs repeatedly in Greek and Latin writings, and still more frequently in those of the Arabs and the rabbinical Jews. Many of their statements, however, are mere legends without foundation, or else distortions of the Scripture narrative. By the Jews he has always been especially honored, as the most illustrious personage in all their annals, and as the founder of their whole system of laws and institutions. Numerous passages both in the Old and New Testament show how exalted a position they gave him, Ps 103:7 105:26 106:16 Isa 63:12 Jer 15:1 Da 9:11 Mt 8:4 Joh 5:45 9:28 Ac 7:20,37 Ro 10:5,19 Heb 3:1-19 11:23. In all that he wrought and taught, he was but the agent of the Most High; and yet in all his own character stands honorably revealed. Though naturally liable to anger and impatience, he so far subdued himself as to be termed the meekest of men, Nu 12:3; and his piety, humility, and forbearance, the wisdom and vigor of his administration, his unfailing zeal and faith in God, and his disinterested patriotism are worthy of all imitation. Many features of his character and life furnish admirable illustrations of the work of Christ?as the deliver, ruler, and guide of his people, bearing them on his heart, interceding for them, rescuing, teaching, and nourishing them even to the promised land. All the religious institutions of Moses pointed to Christ; and he himself, on the mount, two thousand years after his death, paid his homage to the Prophet he had foretold, De 18:15-19, beheld "that goodly mountain and Lebanon," De 3:25, and was admitted to commune with the Savior on the most glorious of themes, the death He should accomplish at Jerusalem, Lu 9:31. Moses was the author of the Pentateuch, as it is called, or the first five books of the Bible. In the composition of them he was probably assisted by Aaron, who kept a register of public transactions, Ex 17:14 24:4,7 34:27 Nu 33:1,2 De 31:24, etc. Some things were added by a later inspired hand; as for example, De 34:1-12 Ps 90:1-17 also is ascribed to him; and its noble and devout sentiments acquire a new significance, if received as from his pen near the close of his pilgrimage. |
Word | Easton Dictionary - Definition |
MOSES | drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd's life, and on their arrival in Egypt were received with favour by the king, who assigned them the "best of the land", the land of Goshen, to dwell in. The Hyksos or "shepherd" king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis). Thus favoured, the Israelites began to "multiply exceedingly" (Gen. 47:27), and extended to the west and south. At length the supremacy of the Hyksos came to an end. The descendants of Jacob were allowed to retain their possession of Goshen undisturbed, but after the death of Joseph their position was not so favourable. The Egyptians began to despise them, and the period of their "affliction" (Gen. 15:13) commenced. They were sorely oppressed. They continued, however, to increase in numbers, and "the land was filled with them" (Ex. 1:7). The native Egyptians regarded them with suspicion, so that they felt all the hardship of a struggle for existence. In process of time "a king [probably Seti I.] arose who knew not Joseph" (Ex. 1:8). (See PHARAOH.) The circumstances of the country were such that this king thought it necessary to weaken his Israelite subjects by oppressing them, and by degrees reducing their number. They were accordingly made public slaves, and were employed in connection with his numerous buildings, especially in the erection of store-cities, temples, and palaces. The children of Israel were made to serve with rigour. Their lives were made bitter with hard bondage, and "all their service, wherein they made them serve, was with rigour" (Ex. 1:13, 14). But this cruel oppression had not the result expected of reducing their number. On the contrary, "the more the Egyptians afflicted them, the more they multiplied and grew" (Ex. 1:12). The king next tried, through a compact secretly made with the guild of midwives, to bring about the destruction of all the Hebrew male children that might be born. But the king's wish was not rigorously enforced; the male children were spared by the midwives, so that "the people multiplied" more than ever. Thus baffled, the king issued a public proclamation calling on the people to put to death all the Hebrew male children by casting them into the river (Ex. 1:22). But neither by this edict was the king's purpose effected. One of the Hebrew households into which this cruel edict of the king brought great alarm was that of Amram, of the family of the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two children, Miriam, a girl of perhaps fifteen years of age, and Aaron, a boy of three years, resided in or near Memphis, the capital city of that time. In this quiet home a male child was born (B.C. 1571). His mother concealed him in the house for three months from the knowledge of the civic authorities. But when the task of concealment became difficult, Jochebed contrived to bring her child under the notice of the daughter of the king by constructing for him an ark of bulrushes, which she laid among the flags which grew on the edge of the river at the spot where the princess was wont to come down and bathe. Her plan was successful. The king's daughter "saw the child; and behold the child wept." The princess (see PHARAOH'S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. She went and brought the mother of the child, to whom the princess said, "Take this child away, and nurse it for me, and I will give thee thy wages." Thus Jochebed's child, whom the princess called "Moses", i.e., "Saved from the water" (Ex. 2:10), was ultimately restored to her. As soon as the natural time for weaning the child had come, he was transferred from the humble abode of his father to the royal palace, where he was brought up as the adopted son of the princess, his mother probably accompanying him and caring still for him. He grew up amid all the grandeur and excitement of the Egyptian court, maintaining, however, probably a constant fellowship with his mother, which was of the highest importance as to his religious belief and his interest in his "brethren." His education would doubtless be carefully attended to, and he would enjoy all the advantages of training both as to his body and his mind. He at length became "learned in all the wisdom of the Egyptians" (Acts 7:22). Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. Moses, being now about twenty years of age, spent over twenty more before he came into prominence in Bible history. These twenty years were probably spent in military service. There is a tradition recorded by Josephus that he took a lead in the war which was then waged between Egypt and Ethiopia, in which he gained renown as a skilful general, and became "mighty in deeds" (Acts 7:22). After the termination of the war in Ethiopia, Moses returned to the Egyptian court, where he might reasonably have expected to be loaded with honours and enriched with wealth. But "beneath the smooth current of his life hitherto, a life of alternate luxury at the court and comparative hardness in the camp and in the discharge of his military duties, there had lurked from childhood to youth, and from youth to manhood, a secret discontent, perhaps a secret ambition. Moses, amid all his Egyptian surroundings, had never forgotten, had never wished to forget, that he was a Hebrew." He now resolved to make himself acquainted with the condition of his countrymen, and "went out unto his brethren, and looked upon their burdens" (Ex. 2:11). This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The time had arrived for his making common cause with them, that he might thereby help to break their yoke of bondage. He made his choice accordingly (Heb. 11:25-27), assured that God would bless his resolution for the welfare of his people. He now left the palace of the king and took up his abode, probably in his father's house, as one of the Hebrew people who had for forty years been suffering cruel wrong at the hands of the Egyptians. He could not remain indifferent to the state of things around him, and going out one day among the people, his indignation was roused against an Egyptian who was maltreating a Hebrew. He rashly lifted up his hand and slew the Egyptian, and hid his body in the sand. Next day he went out again and found two Hebrews striving together. He speedily found that the deed of the previous day was known. It reached the ears of Pharaoh (the "great Rameses," Rameses II.), who "sought to slay Moses" (Ex. 2:15). Moved by fear, Moses fled from Egypt, and betook himself to the land of Midian, the southern part of the peninsula of Sinai, probably by much the same route as that by which, forty years afterwards, he led the Israelites to Sinai. He was providentially led to find a new home with the family of Reuel, where he remained for forty years (Acts 7:30), under training unconsciously for his great life's work. Suddenly the angel of the Lord appeared to him in the burning bush (Ex. 3), and commissioned him to go down to Egypt and "bring forth the children of Israel" out of bondage. He was at first unwilling to go, but at length he was obedient to the heavenly vision, and left the land of Midian (4:18-26). On the way he was met by Aaron (q.v.) and the elders of Israel (27-31). He and Aaron had a hard task before them; but the Lord was with them (ch. 7-12), and the ransomed host went forth in triumph. (See EXODUS.) After an eventful journey to and fro in the wilderness, we see them at length encamped in the plains of Moab, ready to cross over the Jordan into the Promised Land. There Moses addressed the assembled elders (Deut. 1:1-4; 5:1-26:19; 27:11-30:20), and gives the people his last counsels, and then rehearses the great song (Deut. 32), clothing in fitting words the deep emotions of his heart at such a time, and in review of such a marvellous history as that in which he had acted so conspicious a part. Then, after blessing the tribes (33), he ascends to "the mountain of Nebo (q.v.), to the top of Pisgah, that is over against Jericho" (34:1), and from thence he surveys the land. "Jehovah shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar" (Deut. 34:2-3), the magnificient inheritance of the tribes of whom he had been so long the leader; and there he died, being one hundred and twenty years old, according to the word of the Lord, and was buried by the Lord "in a valley in the land of Moab, over against Beth-peor" (34:6). The people mourned for him during thirty days. Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He was distinguished for his meekness and patience and firmness, and "he endured as seeing him who is invisible." "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel" (Deut. 34:10-12). The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets. In the New Testament he is referred to as the representative of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18; Heb. 3:5, 6). Moses is the only character in the Old Testament to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18, 19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set forth in various particulars. In Jude 1:9 mention is made of a contention between Michael and the devil about the body of Moses. This dispute is supposed to have had reference to the concealment of the body of Moses so as to prevent idolatry. |
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. |
Copy and paste this small bit of HTML to link your web page to this site: |
<a href="http://www.justverses.com/jv/app/showDefinitionsForVerse.vm?T=4&B=2&C=18&V=12&LCL=en">Change this value</a> |