Pharaoh
that disperses; that spoils
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Dictionary
Adoption
The giving to any one the name and place and privileges of a son who is not a son by birth. (1.) Natural. Thus Pharaoh's daughter adopted Moses (Ex. 2:10), and Mordecai Esther (Esther 2:7). (2.) National. God adopted Israel (Ex. 4:22; Deut. 7:6; Hos. 11:1; Rom. 9:4). (3.) Spiritual. An act of God's grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connected therewith, viz., an interest in God's peculiar love (John 17:23; Rom. 5:5-8), a spiritual nature (2 Pet. 1:4; John 1:13), the possession of a spirit becoming children of God (1 Pet. 1:14; 2 John 4; Rom. 8:15-21; Gal. 5:1; Heb. 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Cor. 3:21-23; 2 Cor. 1:4), fatherly chastisements (Heb. 12:5-11), and a future glorious inheritance (Rom. 8:17, 23; James 2:5; Phil. 3:21).
Dictionary
Candlestick
The lamp-stand, "candelabrum," which Moses was commanded to make for the tabernacle, according to the pattern shown him. Its form is described in Ex. 25:31-40; 37:17-24, and may be seen represented on the Arch of Titus at Rome. It was among the spoils taken by the Romans from the temple of Jerusalem (A.D. 70). It was made of fine gold, and with the utensils belonging to it was a talent in weight. The tabernacle was a tent without windows, and thus artificial light was needed. This was supplied by the candlestick, which, however, served also as a symbol of the church or people of God, who are "the light of the world." The light which "symbolizes the knowledge of God is not the sun or any natural light, but an artificial light supplied with a specially prepared oil; for the knowledge of God is in truth not natural nor common to all men, but furnished over and above nature." This candlestick was placed on the south side of the Holy Place, opposite the table of shewbread (Ex. 27:21; 30:7, 8; Lev. 24:3; 1 Sam. 3:3). It was lighted every evening, and was extinguished in the morning. In the morning the priests trimmed the seven lamps, borne by the seven branches, with golden snuffers, carrying away the ashes in golden dishes (Ex. 25:38), and supplying the lamps at the same time with fresh oil. What ultimately became of the candlestick is unknown. In Solomon's temple there were ten separate candlesticks of pure gold, five on the right and five on the left of the Holy Place (1 Kings 7:49; 2 Chr. 4:7). Their structure is not mentioned. They were carried away to Babylon (Jer. 52:19). In the temple erected after the Exile there was again but one candlestick, and like the first, with seven branches. It was this which was afterwards carried away by Titus to Rome, where it was deposited in the Temple of Peace. When Genseric plundered Rome, he is said to have carried it to Carthage (A.D. 455). It was recaptured by Belisarius (A.D. 533), and carried to Constantinople and thence to Jerusalem, where it finally disappeared.
Dictionary
Chariot
A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes. The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh's second state chariot (Gen. 41:43); and the next, when he went out in his own chariot to meet his father Jacob (46:29). Chariots formed part of the funeral procession of Jacob (50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (Ex. 14:7). The Canaanites in the valleys of Palestine had chariots of iron (Josh. 17:18; Judg. 1:19). Jabin, the king of Canaan, had 900 chariots (Judg. 4:3); and in Saul's time the Philistines had 30,000. In his wars with the king of Zobah and with the Syrians, David took many chariots among the spoils (2 Sam. 8:4; 10:18). Solomon maintained as part of his army 1,400 chariots (1 Kings 10:26), which were chiefly imported from Egypt (29). From this time forward they formed part of the armies of Israel (1 Kings 22:34; 2 Kings 9:16, 21; 13:7, 14; 18:24; 23:30). In the New Testament we have only one historical reference to the use of chariots, in the case of the Ethiopian eunuch (Acts. 8:28, 29, 38). This word is sometimes used figuratively for hosts (Ps. 68:17; 2 Kings 6:17). Elijah, by his prayers and his counsel, was "the chariot of Israel, and the horsemen thereof." The rapid agency of God in the phenomena of nature is also spoken of under the similitude of a chariot (Ps. 104:3; Isa. 66:15; Hab. 3:8). Chariot of the cherubim (1 Chr. 28:18), the chariot formed by the two cherubs on the mercy-seat on which the Lord rides. Chariot cities were set apart for storing the war-chariots in time of peace (2 Chr. 1:14). Chariot horses were such as were peculiarly fitted for service in chariots (2 Kings 7:14). Chariots of war are described in Ex. 14:7; 1 Sam. 13:5; 2 Sam. 8:4; 1 Chr. 18:4; Josh. 11:4; Judg. 4:3, 13. They were not used by the Israelites till the time of David. Elijah was translated in a "chariot of fire" (2 Kings 2:11). Comp. 2 Kings 6:17. This vision would be to Elisha a source of strength and encouragement, for now he could say, "They that be with us are more than they that be with them."
Dictionary
Collar
(Heb. peh), means in Job 30:18 the mouth or opening of the garment that closes round the neck in the same way as a tunic (Ex. 39:23). The "collars" (Heb. netiphoth) among the spoils of the Midianites (Judg. 8:26; R.V., "pendants") were ear-drops. The same Hebrew word is rendered "chains" in Isa. 3:19.
Dictionary
Consecration
The devoting or setting apart of anything to the worship or service of God. The race of Abraham and the tribe of Levi were thus consecrated (Ex. 13:2, 12, 15; Num. 3:12). The Hebrews devoted their fields and cattle, and sometimes the spoils of war, to the Lord (Lev. 27:28, 29). According to the Mosaic law the first-born both of man and beast were consecrated to God. In the New Testament, Christians are regarded as consecrated to the Lord (1 Pet. 2:9).
Dictionary
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh's chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate's wife (27:19). To Joseph "the Lord appeared in a dream," and gave him instructions regarding the infant Jesus (Matt. 1:20; 2:12, 13, 19). In a vision of the night a "man of Macedonia" stood before Paul and said, "Come over into Macedonia and help us" (Acts 16:9; see also 18:9; 27:23).