| Translation | Verse | Text |
| Strong Concordance | Lu 23:53 | And [2532] he took [2507] it [846] down [2507], and wrapped [1794] it [846] in linen [4616], and [2532] laid [5087] it [846] in [1722] a sepulchre [3418] that was hewn in stone [2991], wherein [3757] never [3756] man [3764] before [3762] was [2258] laid [2749]. |
| Word | King James Dictionary - Definition |
| HEWN | Cut. |
| Word | American Tract Society - Definition |
| LINEN | As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Jud 15:14 Eze 44:17,18; BAD, worn by the priests, Ex 28:42 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David's outer mantle were made, 1Ch 15:27 2Ch 2:14 3:14 5:12. These words may indicate different qualities of linen, but are thought to mean in part cloth of different materials, particularly the last two. Some think BUTZ, in Latin byssus, denotes cotton cloth, and SHESH that made of hemp. See COTTON, and FLAX. Fine linen was sometimes made of snowy whiteness, and was a symbol of the purity of angels and of the redeemed church, Re 15:6 19:8. |
| Word | Easton Dictionary - Definition |
| LINEN | (1.) Heb., pishet, pishtah, denotes "flax," of which linen is made (Isa. 19:9); wrought flax, i.e., "linen cloth", Lev. 13:47, 48, 52, 59; Deut. 22:11. Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (Luke 24:12; John 20:7), turbans (Ezek. 44:18), and lamp-wicks (Isa. 42:3). (2.) Heb. buts, "whiteness;" rendered "fine linen" in 1 Chr. 4:21; 15:27; 2 Chr. 2:14; 3:14; Esther 1:6; 8:15, and "white linen" 2 Chr. 5:12. It is not certain whether this word means cotton or linen. (3.) Heb. bad; rendered "linen" Ex. 28:42; 39:28; Lev. 6:10; 16:4, 23, 32; 1 Sam. 2:18; 2 Sam. 6:14, etc. It is uniformly used of the sacred vestments worn by the priests. The word is from a root signifying "separation." (4.) Heb. shesh; rendered "fine linen" Ex. 25:4; 26:1, 31, 36, etc. In Prov. 31:22 it is rendered in Authorized Version "silk," and in Revised Version "fine linen." The word denotes Egyptian linen of peculiar whiteness and fineness (byssus). The finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. This was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Gen. 41:42). (5.) Heb. 'etun. Prov. 7:16, "fine linen of Egypt;" in Revised Version, "the yarn of Egypt." (6.) Heb. sadin. Prov. 31:24, "fine linen;" in Revised Version, "linen garments" (Judg. 14:12, 13; Isa. 3:23). From this Hebrew word is probably derived the Greek word sindon, rendered "linen" in Mark 14:51, 52; 15:46; Matt. 27:59. The word "linen" is used as an emblem of moral purity (Rev. 15:6). In Luke 16:19 it is mentioned as a mark of luxury. |
| Word | Easton Dictionary - Definition |
| MAN | (1.) Heb. 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25). Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See FALL.) |
| Word | American Tract Society - Definition |
| SEPULCHRE | A place of burial. The Hebrews were always very careful about the burial of their dead. Many of their sepulchres were hewn in rocks: as that of Shebna, Isa 22:16; those of the kings of Judah and Israel; and that in which our Savior was laid on Calvary. These tombs of the Jews were sometimes beneath the surface of the ground; but were often in the side of a cliff, and multitudes of such are found near the ruins of ancient cities, 2Ki 23:16 Isa 22:16. Travellers find them along the bases of hills and mountains in all parts of Syria; as on the south side of Hinnom, the west side of Olivet, at Tiberias, in Petra, in the gorge of the Barada, and in the sea-cliffs north on the Acre. The tombs, as well as the general graveyards, were uniformly without the city limits, as is apparent at this day with respect to both ancient and modern Jerusalem, 2Ki 23:6 Jer 26:23 Lu 7:12 Joh 11:30. See ACELDAMA. The kings of Judah, almost exclusively, appear to have been buried within Jerusalem, on Mount Zion, 1Ki 2:10 2Ki 14:20 2Ch 16:14 28:27 Ac 2:29. Family tombs were common, and were carefully preserved, Ge 50:5-13 Jud 8:32 2Sa 2:32 1Ki 13:22. Tombstones with inscriptions were in use, Ge 35:20 2Ki 23:16,17. Absalom was buried under a heap of stones, 2Sa 18:17. In many ancient heathen nations, a king was buried under a vast mound, with his arms, utensils, horses, and attendants, Eze 32:26,27; and the pyramids of Egypt are believed to be the tombs of kings, each having but one or two apartments, in one of which the stone coffin of the builder has been found. It was thought an act of piety to preserve and adorn the tombs of the prophets, but was often an act of hypocrisy and our Savior says that the Pharisees were like whited sepulchres, which appeared fine without, but inwardly were full of rottenness and corruption, Mt 23:27-29; and Lightfoot has shown that every year, after the winter rains were over, the Hebrews whitened them anew. In Lu 11:44, Christ compares the Pharisees to "grave which appear not," so that men walk over them without being aware of it, and many thus contract an involuntary impurity. A superstitious adoration of the tombs and bones of supposed saints was then and is now a very prevalent form of idolatry; and our Savior tells the Jews of his day they were as guilty as their fathers, Lu 11:47,48: they built the sepulchres of the prophets, their fathers slew them; the hypocritical idolatry of the sons was as fatal a sin as the killing of the prophets by their fathers. These worshippers of the prophets soon afterwards showed that they allowed the deeds of their fathers, by crucifying the divine Prophet who Moses had foretold. In Syria at the present day the tomb of David on Mount Zion and that of Abraham at Hebron are most jealously guarded, and any intruder is instantly put to death; while almost all the laws of God and man may be violated with impunity. Deserted tombs were sometimes used as places of refuge and residence by the poor, Isa 65:4 Lu 8:27; the shepherds of Palestine still drive their flocks into them for shelter, and wandering Arabs live in them during the winter. See BURIAL. Maundrell's description of the sepulchre north of Jerusalem?supposed by many to be the work of Helena queen of Adiabene, though now known as "the tombs of the kings,"?may be useful for illustrating some passages of Scripture: "The next place we came to was those famous grots called the sepulchres of the kings; but for what reason they go by that name is hard to resolve; for it is certain none of the kings, either of Israel or Judah, were buried here, the holy Scriptures assigning other places for their sepulchres. Whoever was buried here, this is certain that the place itself discovers so great an expense, both of labor and treasure, that we may well suppose it to have been the work of kings. You approach to it at the east side through an entrance cut out of the natural rock, which admits you into an open court of about forty paces square, cut down into the rock with which it is encompassed instead of walls." "On the west side of the court is a portico nine paces long and four broad, hewn likewise out of the natural rock. This has a kind of architrave, running along its front, adorned with sculpture, of fruits and flowers, still discernible, but by time much defaced. At the end of the portico, on the left hand, you descend to the passage into the sepulchres. The door is now so obstructed with stones and rubbish, that it is a thing of some difficulty to creep through it. But within you arrive in a large fair room, about seven yards square, cut out of the natural rock. Its sides and ceiling are so exactly square, and its angles so just, that no architect, with levels and plummets, could build a room more regular. And the whole is so firm and entire that it may be called a chamber hallowed out of one piece of marble. From this room you pass into, I think, six more, one within another, all of the same fabric with the first. Of these the two innermost are deeper than the rest, having a second descent of about six or seven steps into them. In every one of these rooms, except the first, were coffins of stone placed in niches in the sides of the chambers. They had been at first covered with handsome lids, and carved with garlands; but now most of them were broken to pieces by sacrilegious hands." |
| Word | Easton Dictionary - Definition |
| SEPULCHRE | first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Gen. 23:20). This was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Acts 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Gen. 23:20, to read Acts 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." In this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. Of this purchase by Abraham there is no direct record in the Old Testament. (See TOMB .) |
| Word | King James Dictionary - Definition |
| SEPULCHRE | A place of burial; grave. |
| Word | American Tract Society - Definition |
| STONE | The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2. It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29 2Sa 18:17. The same custom still prevails in Syria, and passing travellers are wont to add each one a stone to the heap. See CORNER STONE. |
| Word | Easton Dictionary - Definition |
| STONE | Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In Dan. 2:45 it refers also to the Messiah. He is there described as "cut out of the mountain." (See ROCK.) A "heart of stone" denotes great insensibility (1 Sam. 25:37). Stones were set up to commemorate remarkable events, as by Jacob at Bethel (Gen. 28:18), at Padan-aram (35:4), and on the occasion of parting with Laban (31:45-47); by Joshua at the place on the banks of the Jordan where the people first "lodged" after crossing the river (Josh. 6:8), and also in "the midst of Jordan," where he erected another set of twelve stones (4:1-9); and by Samuel at "Ebenezer" (1 Sam. 7:12). |
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