Artillery
1 Sam. 20:40, (Heb. keli, meaning "apparatus;" here meaning collectively any missile weapons, as arrows and lances. In Revised Version, "weapons"). This word is derived from the Latin artillaria = equipment of war.
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Dictionary
Earing
An Old English word (from the Latin aro, I plough), meaning "ploughing." It is used in the Authorized Version in Gen. 45:6; Ex. 34:21; 1 Sam. 8:12; Deut. 21:4; Isa. 30:24; but the Revised Version has rendered the original in these places by the ordinary word to plough or till.
Dictionary
Judgment hall
Gr. praitorion (John 18:28, 33; 19:9; Matt. 27:27), "common hall." In all these passages the Revised Version renders "palace." In Mark 15:16 the word is rendered "Praetorium" (q.v.), which is a Latin word, meaning literally the residence of the praetor, and then the governor's residence in general, though not a praetor. Throughout the Gospels the word "praitorion" has this meaning (comp. Acts 23:35). Pilate's official residence when he was in Jerusalem was probably a part of the fortress of Antonia. The trial of our Lord was carried on in a room or office of the palace. The "whole band" spoken of by Mark were gathered together in the palace court.
Dictionary
Palace
Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Neh. 1:1; Dan. 8:2). It is the name given to the temple fortress (Neh. 2:8) and to the temple itself (1 Chr. 29:1). It denotes also a spacious building or a great house (Dan. 1:4; 4:4, 29: Esther 1:5; 7:7), and a fortified place or an enclosure (Ezek. 25:4). Solomon's palace is described in 1 Kings 7:1-12 as a series of buildings rather than a single great structure. Thirteen years were spent in their erection. This palace stood on the eastern hill, adjoining the temple on the south. In the New Testament it designates the official residence of Pilate or that of the high priest (Matt. 26:3, 58, 69; Mark 14:54, 66; John 18:15). In Phil. 1:13 this word is the rendering of the Greek praitorion, meaning the praetorian cohorts at Rome (the life-guard of the Caesars). Paul was continually chained to a soldier of that corps (Acts 28:16), and hence his name and sufferings became known in all the praetorium. The "soldiers that kept" him would, on relieving one another on guard, naturally spread the tidings regarding him among their comrades. Some, however, regard the praetroium (q.v.) as the barrack within the palace (the palatium) of the Caesars in Rome where a detachment of these praetorian guards was stationed, or as the camp of the guards placed outside the eastern walls of Rome. "In the chambers which were occupied as guard-rooms," says Dr. Manning, "by the praetorian troops on duty in the palace, a number of rude caricatures are found roughly scratched upon the walls, just such as may be seen upon barrack walls in every part of the world. Amongst these is one of a human figure nailed upon a cross. To add to the offence of the cross,' the crucified one is represented with the head of an animal, probably that of an ass. Before it stands the figure of a Roman legionary with one hand upraised in the attitude of worship. Underneath is the rude, misspelt, ungrammatical inscription, Alexamenos worships his god. It can scarcely be doubted that we have here a contemporary caricature, executed by one of the praetorian guard, ridiculing the faith of a Christian comrade."
Dictionary
Armenia
High land, occurs only in Authorized Version, 2 Kings 19:37; in Revised Version, "Ararat," which is the Hebrew word. A country in western Asia lying between the Caspian and the Black Sea. Here the ark of Noah rested after the Deluge (Gen. 8:4). It is for the most part high table-land, and is watered by the Aras, the Kur, the Euphrates, and the Tigris. Ararat was properly the name of a part of ancient Armenia. Three provinces of Armenia are mentioned in Jer. 51:27, Ararat, Minni, and Ashchenaz. Some, however, think Minni a contraction for Armenia. (See [30]ARARAT.)
Dictionary
Atonement
This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence. The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex. 32:30; Lev. 4:26; 5:16; Num. 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf. By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (John 3:16; Rom. 3:24, 25; Eph. 1:7; 1 John 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex. 34:7; Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2, 6; Rom. 3:5). This is God's plan, clearly revealed; and that is enough for us to know.
Dictionary
Bolled
(Ex. 9:31), meaning "swollen or podded for seed," was adopted in the Authorized Version from the version of Coverdale (1535). The Revised Version has in the margin "was in bloom," which is the more probable rendering of the Hebrew word. It is the fact that in Egypt when barley is in ear (about February) flax is blossoming.