Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons. "The Hebrews and Phoenicians had no word for month save 'moon,' and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever used a true solar year such as the Egyptians possessed. The latter had twelve months of thirty days and five epagomenac or odd days.", Palestine Quarterly, January 1889.
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Dictionary
Year
Heb. shanah, meaning "repetition" or "revolution" (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
Dictionary
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the "white" (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun "for signs, and for seasons, and for days, and years" (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and also by itself (Ps. 8:3; 121:6). The great brilliance of the moon in Eastern countries led to its being early an object of idolatrous worship (Deut. 4:19; 17:3; Job 31:26), a form of idolatry against which the Jews were warned (Deut. 4:19; 17:3). They, however, fell into this idolatry, and offered incense (2 Kings 23:5; Jer. 8:2), and also cakes of honey, to the moon (Jer. 7:18; 44:17-19, 25).
Dictionary
Atonement, Day of
The great annual day of humiliation and expiation for the sins of the nation, "the fast" (Acts 27:9), and the only one commanded in the law of Moses. The mode of its observance is described in Lev. 16:3-10; 23:26-32; and Num. 29:7-11. It was kept on the tenth day of the month Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See [41]AZAZEL.)
Dictionary
Citizenship
The rights and privileges of a citizen in distinction from a foreigner (Luke 15:15; 19:14; Acts 21:39). Under the Mosaic law non-Israelites, with the exception of the Moabites and the Ammonites and others mentioned in Deut. 23:1-3, were admitted to the general privileges of citizenship among the Jews (Ex. 12:19; Lev. 24:22; Num. 15:15; 35:15; Deut. 10:18; 14:29; 16:10, 14). The right of citizenship under the Roman government was granted by the emperor to individuals, and sometimes to provinces, as a favour or as a recompense for services rendered to the state, or for a sum of money (Acts 22:28). This "freedom" secured privileges equal to those enjoyed by natives of Rome. Among the most notable of these was the provision that a man could not be bound or imprisoned without a formal trial (Acts 22:25, 26), or scourged (16:37). All Roman citizens had the right of appeal to Caesar (25:11).
Dictionary
Crucifixion
A common mode of punishment among heathen nations in early times. It is not certain whether it was known among the ancient Jews; probably it was not. The modes of capital punishment according to the Mosaic law were, by the sword (Ex. 21), strangling, fire (Lev. 20), and stoning (Deut. 21). This was regarded as the most horrible form of death, and to a Jew it would acquire greater horror from the curse in Deut. 21:23. This punishment began by subjecting the sufferer to scourging. In the case of our Lord, however, his scourging was rather before the sentence was passed upon him, and was inflicted by Pilate for the purpose, probably, of exciting pity and procuring his escape from further punishment (Luke 23:22; John 19:1). The condemned one carried his own cross to the place of execution, which was outside the city, in some conspicuous place set apart for the purpose. Before the nailing to the cross took place, a medicated cup of vinegar mixed with gall and myrrh (the sopor) was given, for the purpose of deadening the pangs of the sufferer. Our Lord refused this cup, that his senses might be clear (Matt. 27:34). The spongeful of vinegar, sour wine, posca, the common drink of the Roman soldiers, which was put on a hyssop stalk and offered to our Lord in contemptuous pity (Matt. 27:48; Luke 23:36), he tasted to allay the agonies of his thirst (John 19:29). The accounts given of the crucifixion of our Lord are in entire agreement with the customs and practices of the Roman in such cases. He was crucified between two "malefactors" (Isa. 53:12; Luke 23:32), and was watched by a party of four soldiers (John 19:23; Matt. 27:36, 54), with their centurion. The "breaking of the legs" of the malefactors was intended to hasten death, and put them out of misery (John 19:31); but the unusual rapidity of our Lord's death (19:33) was due to his previous sufferings and his great mental anguish. The omission of the breaking of his legs was the fulfilment of a type (Ex. 12:46). He literally died of a broken heart, a ruptured heart, and hence the flowing of blood and water from the wound made by the soldier's spear (John 19:34). Our Lord uttered seven memorable words from the cross, namely, (1) Luke 23:34; (2) 23:43; (3) John 19:26; (4) Matt. 27:46, Mark 15:34; (5) John 19:28; (6) 19:30; (7) Luke 23:46.
Dictionary
Olive-tree
Is frequently mentioned in Scripture. The dove from the ark brought an olive-branch to Noah (Gen. 8:11). It is mentioned among the most notable trees of Palestine, where it was cultivated long before the time of the Hebrews (Deut. 6:11; 8:8). It is mentioned in the first Old Testament parable, that of Jotham (Judg. 9:9), and is named among the blessings of the "good land," and is at the present day the one characteristic tree of Palestine. The oldest olive-trees in the country are those which are enclosed in the Garden of Gethsemane. It is referred to as an emblem of prosperity and beauty and religious privilege (Ps. 52:8; Jer. 11:16; Hos. 14:6). The two "witnesses" mentioned in Rev. 11:4 are spoken of as "two olive trees standing before the God of the earth." (Comp. Zech. 4:3, 11-14.) The "olive-tree, wild by nature" (Rom. 11:24), is the shoot or cutting of the good olive-tree which, left ungrafted, grows up to be a "wild olive." In Rom. 11:17 Paul refers to the practice of grafting shoots of the wild olive into a "good" olive which has become unfruitful. By such a process the sap of the good olive, by pervading the branch which is "graffed in," makes it a good branch, bearing good olives. Thus the Gentiles, being a "wild olive," but now "graffed in," yield fruit, but only through the sap of the tree into which they have been graffed. This is a process "contrary to nature" (11:24).