Dictionary
Hebrew
A name applied to the Israelites in Scripture only by one who is a foreigner (Gen. 39:14, 17; 41:12, etc.), or by the Israelites when they speak of themselves to foreigners (40:15; Ex. 1:19), or when spoken of an contrasted with other peoples (Gen. 43:32; Ex. 1:3, 7, 15; Deut. 15:12). In the New Testament there is the same contrast between Hebrews and foreigners (Acts 6:1; Phil. 3:5). Derivation. (1.) The name is derived, according to some, from Eber (Gen. 10:24), the ancestor of Abraham. The Hebrews are "sons of Eber" (10:21). (2.) Others trace the name of a Hebrew root-word signifying "to pass over," and hence regard it as meaning "the man who passed over," viz., the Euphrates; or to the Hebrew word meaning "the region" or "country beyond," viz., the land of Chaldea. This latter view is preferred. It is the more probable origin of the designation given to Abraham coming among the Canaanites as a man from beyond the Euphrates (Gen. 14:13). (3.) A third derivation of the word has been suggested, viz., that it is from the Hebrew word 'abhar, "to pass over," whence 'ebher, in the sense of a "sojourner" or "passer through" as distinct from a "settler" in the land, and thus applies to the condition of Abraham (Heb. 11:13).
Dictionary
Election of Grace
The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15:16, 19). God claims the right so to do (Rom. 9:16, 21). It is not conditioned on faith or repentance, but is of soverign grace (Rom. 11:4-6; Eph. 1:3-6). All that pertain to salvation, the means (Eph. 2:8; 2 Thess. 2:13) as well as the end, are of God (Acts 5:31; 2 Tim. 2:25; 1 Cor. 1:30; Eph. 2:5, 10). Faith and repentance and all other graces are the exercises of a regenerated soul; and regeneration is God's work, a "new creature." Men are elected "to salvation," "to the adoption of sons," "to be holy and without blame before him in love" (2 Thess. 2:13; Gal. 4:4, 5; Eph. 1:4). The ultimate end of election is the praise of God's grace (Eph. 1:6, 12). (See [175]PREDESTINATION.)
Dictionary
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 [569]TOMB.)
Dictionary
Cherub
Plural cherubim, the name of certain symbolical figures frequently mentioned in Scripture. They are first mentioned in connection with the expulsion of our first parents from Eden (Gen. 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Ex. 25:17-20; 26:1, 31). God promised to commune with Moses "from between the cherubim" (25:22). This expression was afterwards used to denote the Divine abode and presence (Num. 7:89; 1 Sam. 4:4; Isa. 37:16; Ps. 80:1; 99:1). In Ezekiel's vision (10:1-20) they appear as living creatures supporting the throne of God. From Ezekiel's description of them (1;10; 41:18, 19), they appear to have been compound figures, unlike any real object in nature; artificial images possessing the features and properties of several animals. Two cherubim were placed on the mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple. Ezekiel (1:4-14) speaks of four; and this number of "living creatures" is mentioned in Rev. 4:6. Those on the ark are called the "cherubim of glory" (Heb. 9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested. They were placed one at each end of the mercy-seat, with wings stretched upward, and their faces "toward each other and toward the mercy-seat." They were anointed with holy oil, like the ark itself and the other sacred furniture. The cherubim were symbolical. They were intended to represent spiritual existences in immediate contact with Jehovah. Some have regarded them as symbolical of the chief ruling power by which God carries on his operations in providence (Ps. 18:10). Others interpret them as having reference to the redemption of men, and as symbolizing the great rulers or ministers of the church. Many other opinions have been held regarding them which need not be referred to here. On the whole, it seems to be most satisfactory to regard the interpretation of the symbol to be variable, as is the symbol itself. Their office was, (1) on the expulsion of our first parents from Eden, to prevent all access to the tree of life; and (2) to form the throne and chariot of Jehovah in his manifestation of himself on earth. He dwelleth between and sitteth on the cherubim (1 Sam. 4:4; Ps. 80:1; Ezek. 1:26, 28).