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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."

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Dictionary

Basket

There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier) for holding bread (Gen. 40:16; Ex. 29:3, 23; Lev. 8:2, 26, 31; Num. 6:15, 17, 19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews. (2.) That used (Heb. salsilloth') in gathering grapes (Jer. 6:9). (3.) That in which the first fruits of the harvest were presented, Heb. tene, (Deut. 26:2, 4). It was also used for household purposes. In form it tapered downwards like that called corbis by the Romans. (4.) A basket (Heb. kelub) having a lid, resembling a bird-cage. It was made of leaves or rushes. The name is also applied to fruit-baskets (Amos 8:1, 2). (5.) A basket (Heb. dud) for carrying figs (Jer. 24:2), also clay to the brick-yard (R.V., Ps. 81:6), and bulky articles (2 Kings 10:7). This word is also rendered in the Authorized Version "kettle" (1 Sam. 2:14), "caldron" (2 Chr. 35:13), "seething-pot" (Job 41:20). In the New Testament mention is made of the basket (Gr. kophinos, small "wicker-basket") for the "fragments" in the miracle recorded Mark 6:43, and in that recorded Matt. 15:37 (Gr. spuris, large "rope-basket"); also of the basket in which Paul escaped (Acts 9:25, Gr. spuris; 2 Cor. 11: 33, Gr. sargane, "basket of plaited cords").

Dictionary

Carriage

In the Authorized Version this word is found as the rendering of many different words. In Judg. 18:21 it means valuables, wealth, or booty. In Isa. 46:1 (R.V., "the things that ye carried about") the word means a load for a beast of burden. In 1 Sam. 17:22 and Isa. 10:28 it is the rendering of a word ("stuff" in 1 Sam. 10:22) meaning implements, equipments, baggage. The phrase in Acts 21:15, "We took up our carriages," means properly, "We packed up our baggage," as in the Revised Version.

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

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

Axe

Used in the Authorized Version of Deut. 19:5; 20:19; 1 Kings 6:7, as the translation of a Hebrew word which means "chopping." It was used for felling trees (Isa. 10:34) and hewing timber for building. It is the rendering of a different word in Judg. 9:48, 1 Sam. 13:20, 21, Ps. 74:5, which refers to its sharpness. In 2 Kings 6:5 it is the translation of a word used with reference to its being made of iron. In Isa. 44:12 the Revised Version renders by "axe" the Hebrew maatsad, which means a "hewing" instrument. In the Authorized Version it is rendered "tongs." It is also used in Jer. 10:3, and rendered "axe." The "battle-axe" (army of Medes and Persians) mentioned in Jer. 51:20 was probably, as noted in the margin of the Revised Version, a "maul" or heavy mace. In Ps. 74:6 the word so rendered means "feller." (See the figurative expression in Matt. 3:10; Luke 3:9.)

Dictionary

Bolster

The Hebrew word kebir, rendered "pillow" in 1 Sam. 19:13, 16, but in Revised Version marg. "quilt" or "network," probably means some counterpane or veil intended to protect the head of the sleeper. A different Hebrew word (meraashoth') is used for "bolster" (1 Sam. 26:7, 11, 16). It is rightly rendered in Revised Version "at his head." In Gen. 28:11, 18 the Authorized Version renders it "for his pillows," and the Revised Version "under his head." In Ezek. 13:18, 20 another Hebrew word (kesathoth) is used, properly denoting "cushions" or "pillows," as so rendered both in the Authorized and the Revised Version.

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