| Translation | Verse | Text |
| Strong Concordance | Jude 1:12 | These [3778] are [1526] spots [4694] in [1722] your [5216] |
| 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." |
| Word | Easton Dictionary - Definition |
| CHARITY | (1 Cor. 13), the rendering in the Authorized Version of the word which properly denotes love, and is frequently so rendered (always so in the Revised Version). It is spoken of as the greatest of the three Christian graces (1 Cor. 12:31-13:13). |
| Word | American Tract Society - Definition |
| CLOUDS | In the summer season of Palestine, were an unlooked-for phenomenon, 1Sa 12:17,18, and rising from off the Mediterranean, betokened rain, 1Ki 18:44 Lu 12:54. Clouds are the symbol of armies and multitudes, probably by their grand and majestic movements, Isa 60:8 Jer 4:13 Heb 12:1. They betokened the presence of Jehovah, as on mount Sinai, Ex 19:9 24:12-18; in the temple, Ex 40:34 1Ki 8:10; in the cloudy pillar, and on the mount of Transfiguration. They are found in many representations of the majesty of God, Ps 18:11,12 97:2; and of Christ, Mt 24:30 Re 14:14-16. |
| Word | Easton Dictionary - Definition |
| FEAST | as a mark of hospitality (Gen. 19:3; 2 Sam. 3:20; 2 Kings 6:23); on occasions of domestic joy (Luke 15:23; Gen. 21:8); on birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion of a marriage (Judg. 14:10; Gen. 29:22). Feasting was a part of the observances connected with the offering up of sacrifices (Deut. 12:6, 7; 1 Sam. 9:19; 16:3, 5), and with the annual festivals (Deut. 16:11). "It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by statedly congregating in one place, and with one soul taking part in the same religious services. But that oneness was primarily and chiefly a religious and not merely a political one; the people were not merely to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. To keep the people's consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapated as these annual feasts." (See FESTIVALS.) |
| Word | American Tract Society - Definition |
| FEASTS | God appointed several festivals, or days of rest and worship, among the Jews, to perpetuate the memory of great events wrought in favor of them: the Sabbath commemorated the creation of the world; the Passover, the departure out of Egypt; the Pentecost, the law given at Sinai, etc. At the three great feasts of the year, the Passover, Pentecost, and that of Tabernacles, all the males of the nation were required to visit the temple, Ex 23:14-17 De 16:16-17; and to protect their borders from invasion during their absence, the shield of a special providence was always interposed, Ex 34:23-24. The other festivals were the Feast of Trumpets, or New Moon, Purim, Dedication, the Sabbath year, and the year of Jubilee. These are described elsewhere. The observance of these sacred festivals was adapted not merely to freshen the remembrance of their early history as a nation, but to keep alive the influence of religion and the expectation of the Messiah, to deepen their joy in God, to dispel animosities and jealousies, and to form new associations between the different tribes and families. See also Day of EXPIATION. In the Christian church, we have no festival that clearly appears to have been instituted by our Savior, or his apostles; but as we commemorate his death as often as we celebrate his supper, he has hereby seemed to institute a perpetual feast. Christians have always celebrated the memory of his resurrection by regarding the Sabbath, which we see, from Re 1:10, was in John's time commonly called "the Lord's day." Feasts of love, Jude 1:12, were public banquets of a frugal kind, instituted by the primitive Christians, and connected by them with the celebration of the Lord's supper. The provisions were contributed by the more wealthy, and were common to all Christians, whether rich or poor, who chose to partake. Portions were also sent to the sick and absent members. These love-feasts were intended as an exhibition of mutual Christian affection; but they became subject to abuses, and were afterwards generally discontinued, 1Co 11:17-34. The Hebrews were a hospitable people, and were wont to welcome their guests with a feast, and dismiss them with another, Ge 19:3 31:27 Jud 6:19 2Sa 3:20 2Ki 6:23. The returning prodigal was thus welcomed, Lu 15:23. Many joyful domestic events were observed with feasting: birthdays, etc., Ge 21:8 40:20 Job 1:4 Mt 14:6; marriages, Ge 29:22 Jud 14:10 Joh 2:1-10; sheep shearing and harvesting, Jud 9:27 1Sa 25:2,36 2Sa 13:23. A feast was also provided at funerals, 2Sa 3:35 Jer 16:7. Those who brought sacrifices and offerings to the temple were wont to feast upon them there, with joy and praise to God, De 12:6,7 1Sa 16:5 2Sa 6:19. They were taught to invite all the needy to partake with them, De 16:11; and even to make special feasts for the poor, De 12:17-19 14:28 26:12-15; a custom which the Savior specially commended, Lu 14:12-14. The manner of holding a feast was anciently marked with great simplicity. But at the time of Christ many Roman customs had been introduced. The feast or "supper" usually took place at five or six in the afternoon, and often continued to a late hour. The guests were invited some time in advance; and those who accepted the invitation were again notified by servants when the hour arrived, Mt 22:4-8 Lu 14:16-24. The door was guarded against uninvited persons; and was at length closed for the day by the hand of the master of the house, Mt 25:10 Lu 13:24. Sometimes very large numbers were present, Es 1:3,5 Lu 14:16-24; and on such occasions a "governor of the feast" was appointed, whose social qualities, tact, firmness, and temperance fitted him to preside, Joh 2:8. The guests were arranged with a careful regard to their claims to honor, Ge 43:33 1Sa 9:22 Pr 25:6,7 Mt 23:6 Lu 14:7; in which matter the laws of etiquette are still jealously enforced in the East. Sometimes the host provided light, rich, loose robes for the company; and if so, the refusing to wear one was a gross insult, Ec 9:8 Mt 22:11 Re 3:4,5. The guests reclined around the tables; water and perfumes were served to them, Mr 7:2 Lu 7:44-46; and after eating, the hands were again washed, a servant pouring water over them. During the repast and after it various entertainments were provided; enigmas were proposed, Jud 14:12; eastern tales were told; music and hired dancers, and often excessive drinking, etc., occupied the time, Isa 5:12 24:7-9 Am 6:5. See EATING, FOOD. |
| Word | Easton Dictionary - Definition |
| FRUIT | a word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:, (1.) The fruit of the field, "corn-fruit" (Heb. dagan); all kinds of grain and pulse. (2.) The fruit of the vine, "vintage-fruit" (Heb. tirosh); grapes, whether moist or dried. (3.) "Orchard-fruits" (Heb. yitshar), as dates, figs, citrons, etc. Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word "fruit" is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42; Ps. 21:10; 132:11); also of the progeny of beasts (Deut. 28:51; Isa. 14:29). It is used metaphorically in a variety of forms (Ps. 104:13; Prov. 1:31; 11:30; 31:16; Isa. 3:10; 10:12; Matt. 3:8; 21:41; 26:29; Heb. 13:15; Rom. 7:4, 5; 15:28). The fruits of the Spirit (Gal. 5:22, 23; Eph. 5:9; James 3:17, 18) are those gracious dispositions and habits which the Spirit produces in those in whom he dwells and works. |
| Word | American Tract Society - Definition |
| TREES | Were frequently used as types of kings, or men of wealth and power, Ps 37:35 Isa 2:13 Da 4:10-26 Zec 11:1,2. The "tree of knowledge of good and evil" bore the forbidden fruit, by eating of which Adam fatally increased his knowledge?of good by its loss, of sin and woe by actual experience, Ge 2:9,17. The "tree of life" may have been both an assurance and a means of imparting life, a seal of eternal holiness and bliss, if man had not sinned. Compare Re 22:2. |
| Word | American Tract Society - Definition |
| WATER | See CISTERN and WELLS. In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare Isa 29:8 Jer 15:18. |
| Word | American Tract Society - Definition |
| WINDS | Mt 24:31. The winds which most commonly prevail in Palestine are from the western quarter, more usually perhaps from the southwest, Lu 12:54. Not infrequently a north wind arises, Job 37:9, which, as in ancient days, is till the sure harbinger of fair weather; illustrating the truth of the observation in Pr 25:23, "The north wind driveth away rain." For the tempestuous wind called EUROCLYDON, see that article. But the wind most frequently mentioned in the Bible is the "cast wind," which is represented as blasting and drying up the fruits, Ge 41:6 Eze 17:10 19:12, and also as blowing with great violence, Ps 48:7 Eze 27:26 Jon 4:8. It is also the "horrible tempest" literally the glow-wind, of Ps 11:6. This is a sultry and oppressive wind blowing from the south-east, and prevailing only in the hot and dry months of summer. Coming thus from the vast Arabian desert, it seems to increase the heat and drought of the season, and produces universal languor and debility. Rev. Dr. Eli Smith, who experienced it effects during the summer, at Beyrout, describes it as possessing the same qualities and characteristics as the Sirocco, which he had felt at Malta, and which also prevails in Sicily and Italy; except that the Sirocco, in passing over the sea, acquires great dampness. This wind is called by the Arabs the Simoom, by the Turks the Samuel; and by the Egyptians the Camsin; and has long been regarded as a pestilential wind, suddenly overtaking travelers and caravans in the deserts, and almost instantly destroying them by its poisonous and suffocating death. But late and judicious travelers find no evidence that this wind is laden with any poisonous influence. It is indeed oppressively hot and dry, rapidly evaporating the water in the ordinary skin bottles, stopping the perspiration of travelers, drying up the palate and the air passages, and producing great restlessness and exhaustion. As it often blows with a terrible roaring and violence, it carries dust and fine sand high up into the air, so that the whole atmosphere is lurid, and seems in a state of combustion, and the sun is shorn of his beams, and looks like a globe of dull smoldering fire. Both men and animals are greatly annoyed by the dust, and seek any practicable shelter or covering. The camels turn their backs, and hide their heads from it in the ground. It is often accompanied by local whirlwinds, which form pillars of sand and dust, rising high above the ground and moving with swiftness over the plain. Such a tempest may have suggested some features in the prophetic descriptions of the day of God's power: "wonders in the heavens and in the earth, blood and fire and pillars of smoke: the sun shall be turned into darkness, and the moon into blood," Joe 2:30,31 Ac 2:19,20. Dr. Thomson describes another variety of hot winds or siroccos, often more overwhelming than those just mentioned. The sky is covered with clouds, and pale lightning play through the air; but there is no rain, thunder, or wind. The heat, however, is intolerable; every traveler seeks a refuge, the birds hide themselves in the thickest shades, the fowls pant under the walls with open mouths, and no living thing is in motion. |
| Word | Easton Dictionary - Definition |
| WINDS | blowing from the four quarters of heaven (Jer. 49:36; Ezek. 37:9; Dan. 8:8; Zech. 2:6). The east wind was parching (Ezek. 17:10; 19:12), and is sometimes mentioned as simply denoting a strong wind (Job 27:21; Isa. 27:8). This wind prevails in Palestine from February to June, as the west wind (Luke 12:54) does from November to February. The south was a hot wind (Job 37:17; Luke 12:55). It swept over the Arabian peninsula. The rush of invaders is figuratively spoken of as a whirlwind (Isa. 21:1); a commotion among the nations of the world as a striving of the four winds (Dan. 7:2). The winds are subject to the divine power (Ps. 18:10; 135:7). |
| Word | King James Dictionary - Definition |
| WITHOUT | Outside. |
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