Grafted Biblical Concept · Concept

Judgment

מִשְׁפָּט · mishpâṭ · H4941κρίσις · krísis · G2920

Judgment refers to God's evaluation of human actions and His exercise of justice.

454 Scripture references4 lexical sources56 supporting resources

Primary Study

Grafted Bible Dictionary

Definition

Judgment refers to God's evaluation of human actions and His exercise of justice.
Biblical judgment can occur:
• within history
• against individuals
• against nations
• against Israel
• at the final resurrection

God as Judge

Scripture repeatedly identifies God as righteous Judge.
See:
• Genesis 18:25
• Psalm 9
• Psalm 96
• Ecclesiastes 12:14

Prophets

Prophetic judgment often concerns:
• idolatry
• injustice
• oppression
• violence
• covenant violation

Yeshua

Yeshua speaks extensively about judgment.
See:
• Matthew 7
• Matthew 12
• Matthew 25
• John 5:22–29
John 5 connects resurrection directly with judgment.

Apostolic Writings

Yeshua whose mission focuses especially on proclaiming the gospel among Gentiles.">Paul teaches that God will judge the world in righteousness through Messiah.
See:
• Acts 17:30–31
• Romans 2:5–16
• 2 Corinthians 5:10

Judgment and Grace

Grace does not eliminate divine judgment.
Rather, the gospel announces God's rescue from sin and judgment through Messiah and calls people to repentance.

Final Judgment

Revelation 20 portrays judgment before the great white throne.

Hebrew and Greek Word Study

Hebrew Word Study

מִשְׁפָּט

mishpâṭ · H4941

Original Word: מִשְׁפָּט
Transliteration: mishpâṭ
Strong’s: H4941
Pronunciation: mish-pawt'

Unified Lexical Definition

properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty abstractly, justice, including a participant's right or privilege (statutory or customary), or even a style

Related Words

Lexical Sources

BDBOpen Scriptures Hebrew Bible lexical data / BDB-Strong mapping

View original lexicon entry

{
    "type": "hebrew-lexicon",
    "slug": "h4941",
    "title": "מִשְׁפָּט",
    "source": "Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping",
    "strong": "H4941",
    "language": "hebrew",
    "lemma": "מִשְׁפָּט",
    "transliteration": "mishpâṭ",
    "pronunciation": "mish-pawt'",
    "part_of_speech": "",
    "meaning": "",
    "description": "",
    "definition": "properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty\n\nabstractly, justice, including a participant's right or privilege (statutory or customary), or even a style",
    "glosses": [
        "judgment",
        "[phrase] adversary, ceremony, charge, [idiom] crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, [idiom] worthy, [phrase] wrong."
    ],
    "lexical_summary": [],
    "exhaustive_concordance": [],
    "brown_driver_briggs": [],
    "topical_lexicon": [],
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    "references": [],
    "occurrence_count": 422,
    "url": "bible/hebrew/h4941",
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    "source_license": "CC BY-SA"
}

Hebrew Bible Usage

422 occurrences

First listed reference: Genesis 18:19

View All Hebrew Occurrences

Greek Word Study

κρίσις

krísis · G2920

Original Word: κρίσις
Transliteration: krísis
Strong’s: G2920
Part of Speech: G:N-F

Hebrew Source

מִשְׁפָּט · mishpâṭ · H4941

Unified Lexical Definition

κρίσις, -εως, ἡ (κρίνω), [in LXX chiefly for מִשְׁפָּט, also for רִיב, etc. ;] __1. a seperating, selection (Arist., al.) __2. a decision, judgment (cl.): Jhn.8:16, 1Ti.5:24, 2Pe.2:11, Ju 9; κ. κρίνειν, Jhn.7:24; in forensic sense, Act.8:33 (LXX) (see Page, in l); esp. of the Divine judgment, Jhn.3:19 5:24, 27 5:29-30 12:31 16:8, 11, 2Th.1:5, Heb.10:27, Jas.2:13 5:12, 2Pe.2:4, Rev.18:10; pl., Rev.16:7 19:2; of the last judgment, Mat.10:15 11:22, 24 12:36, 41-42 Luk.10:14 11:31-32, Heb.9:27, 2Pe.2:9 3:7, 1Jn.4:17, Ju 6 15; τῆς γεέννης, Mat.23:33. __3. By meton. (as in LXX for מִשְׁפָּט, Isa.5:7, al.; דִּישׁוֹן, Dan.7:10), of the standard of judgment, right, justice: Mat.12:18, 20 (LXX, Isa 42:43) Isa 23:23, Luk.11:42; of the tribunal (a local court), Mat.5:21-22† (AS) pr. distinction; discrimination; judgment, decision, sentence, Jno. 7.24; 5.30; judgment, trail, Jno. 12.31. He. 9.27; administration of justice, Jno. 5.22, 27; condemnatory sentence, condemnation, Jno. 12.31; in N.T., meton. ground of condemnation, Jno. 3.10; a court of justice, tribunal, Mat. 5.21, 22; fr. the Heb. justice, equity, Mat. 23.23. Lu. 11.42. (ῐ).

Related Words

Lexical Sources

TBESGSTEPBible TBESG (based primarily on Abbott-Smith)

Lemma: κρίσις
Meaning: judgment

View original lexicon entry

{
    "type": "abbott-smith",
    "slug": "g2920",
    "title": "κρίσις",
    "source": "STEPBible TBESG (based primarily on Abbott-Smith)",
    "strong": "G2920",
    "language": "greek",
    "lemma": "κρίσις",
    "transliteration": "krisis",
    "pronunciation": "",
    "part_of_speech": "G:N-F",
    "meaning": "",
    "description": "",
    "definition": "κρίσις, -εως, ἡ (κρίνω), [in LXX chiefly for מִשְׁפָּט, also for רִיב, etc. ;] __1. a seperating, selection (Arist., al.) __2. a decision, judgment (cl.): Jhn.8:16, 1Ti.5:24, 2Pe.2:11, Ju 9; κ. κρίνειν, Jhn.7:24; in forensic sense, Act.8:33 (LXX) (see Page, in l); esp. of the Divine judgment, Jhn.3:19 5:24, 27 5:29-30 12:31 16:8, 11, 2Th.1:5, Heb.10:27, Jas.2:13 5:12, 2Pe.2:4, Rev.18:10; pl., Rev.16:7 19:2; of the last judgment, Mat.10:15 11:22, 24 12:36, 41-42 Luk.10:14 11:31-32, Heb.9:27, 2Pe.2:9 3:7, 1Jn.4:17, Ju 6 15; τῆς γεέννης, Mat.23:33. __3. By meton. (as in LXX for מִשְׁפָּט, Isa.5:7, al.; דִּישׁוֹן, Dan.7:10), of the standard of judgment, right, justice: Mat.12:18, 20 (LXX, Isa 42:43) Isa 23:23, Luk.11:42; of the tribunal (a local court), Mat.5:21-22† (AS)",
    "glosses": [
        "judgment",
        "accusation, condemnation, damnation, judgment"
    ],
    "lexical_summary": [],
    "exhaustive_concordance": [],
    "brown_driver_briggs": [],
    "topical_lexicon": [],
    "occurrences": [],
    "references": [
        {
            "osis": "Jhn.8.16",
            "display": "Jhn.8:16"
        },
        {
            "osis": "1Ti.5.24",
            "display": "1Ti.5:24"
        },
        {
            "osis": "2Pe.2.11",
            "display": "2Pe.2:11"
        },
        {
            "osis": "Jude.9",
            "display": "Ju 9"
        },
        {
            "osis": "Jhn.7.24",
            "display": "Jhn.7:24;"
        },
        {
            "osis": "Act.8.33",
            "display": "Act.8:33"
        },
        {
            "osis": "Jhn.3.19; 5.24, 27; 5.29-30; 12.31; 16.8, 11",
            "display": "Jhn.3:19 5:24, 27 5:29-30 12:31 16:8, 11"
        },
        {
            "osis": "2Th.1.5",
            "display": "2Th.1:5"
        },
        {
            "osis": "Heb.10.27",
            "display": "Heb.10:27"
        },
        {
            "osis": "Jas.2.13; 5.12",
            "display": "Jas.2:13 5:12"
        },
        {
            "osis": "2Pe.2.4",
            "display": "2Pe.2:4"
        },
        {
            "osis": "Rev.18.10",
            "display": "Rev.18:10"
        },
        {
            "osis": "Rev.16.7; 19.2",
            "display": "Rev.16:7 19:2"
        },
        {
            "osis": "Mat.10.15; 11.22, 24; 12.36, 41-42",
            "display": "Mat.10:15 11:22, 24 12:36, 41-42"
        },
        {
            "osis": "Luk.10.14; 11.31-32",
            "display": "Luk.10:14 11:31-32"
        },
        {
            "osis": "Heb.9.27",
            "display": "Heb.9:27"
        },
        {
            "osis": "2Pe.2.9; 3.7",
            "display": "2Pe.2:9 3:7"
        },
        {
            "osis": "1Jn.4.17",
            "display": "1Jn.4:17"
        },
        {
            "osis": "Jude.6,15",
            "display": "Ju 6 15"
        },
        {
            "osis": "Mat.23.33.",
            "display": "Mat.23:33."
        },
        {
            "osis": "Isa.5.7",
            "display": "Isa.5:7"
        },
        {
            "osis": "Dan.7.10",
            "display": "Dan.7:10"
        },
        {
            "osis": "Mat.12.18, 20",
            "display": "Mat.12:18, 20"
        },
        {
            "osis": "Isa.42.43",
            "display": "Isa 42:43"
        },
        {
            "osis": "Isa.23.23",
            "display": "Isa 23:23"
        },
        {
            "osis": "Luk.11.42",
            "display": "Luk.11:42;"
        },
        {
            "osis": "Mat.5.21-22",
            "display": "Mat.5:21-22"
        }
    ],
    "occurrence_count": 47,
    "url": "bible/greek/g2920",
    "source_url": "https://github.com/openscriptures/strongs",
    "source_license": "CC BY-SA"
}

A GREEK-ENGLISH LEXICOA Greek-English Lexicon to the New Testament

pr. distinction; discrimination; judgment, decision, sentence, Jno. 7.24; 5.30; judgment, trail, Jno. 12.31. He. 9.27; administration of justice, Jno. 5.22, 27; condemnatory sentence, condemnation, Jno. 12.31; in N.T., meton. ground of condemnation, Jno. 3.10; a court of justice, tribunal, Mat. 5.21, 22; fr. the Heb. justice, equity, Mat. 23.23. Lu. 11.42. (ῐ).

View original lexicon entry

{
    "type": "greenfield",
    "slug": "greenfield-dae9e437136a",
    "title": "Κρίσις",
    "source": "A Greek-English Lexicon to the New Testament",
    "strong": "G2920",
    "language": "greek",
    "lemma": "Κρίσις",
    "transliteration": "krísis",
    "pronunciation": "",
    "part_of_speech": "",
    "meaning": "",
    "description": "",
    "definition": "pr. distinction; discrimination; judgment, decision, sentence, Jno. 7.24; 5.30; judgment, trail, Jno. 12.31. He. 9.27; administration of justice, Jno. 5.22, 27; condemnatory sentence, condemnation, Jno. 12.31; in N.T., meton. ground of condemnation, Jno. 3.10; a court of justice, tribunal, Mat. 5.21, 22; fr. the Heb. justice, equity, Mat. 23.23. Lu. 11.42. (ῐ).",
    "glosses": [
        "accusation, condemnation, damnation, judgment"
    ],
    "lexical_summary": [],
    "exhaustive_concordance": [],
    "brown_driver_briggs": [],
    "topical_lexicon": [],
    "occurrences": [],
    "references": [],
    "occurrence_count": 47,
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STRONG'SStrong’s Hebrew and Greek Lexicon

decision (subjectively or objectively, for or against) by extension, a tribunal by implication, justice (especially, divine law)

View original lexicon entry

{
    "strongs": "G2920",
    "language": "greek",
    "lemma": "κρίσις",
    "transliteration": "krísis",
    "pronunciation": "",
    "part_of_speech": "",
    "glosses": [
        "accusation, condemnation, damnation, judgment"
    ],
    "definitions": [
        "decision (subjectively or objectively, for or against)",
        "by extension, a tribunal",
        "by implication, justice (especially, divine law)"
    ],
    "administrator_commentary": "",
    "source": {
        "dataset": "Strong’s Hebrew and Greek Lexicon",
        "provider": "Open Scriptures",
        "url": "https://github.com/openscriptures/strongs",
        "license": "CC BY-SA"
    },
    "version": 1,
    "updated_at": "2026-08-05T10:42:03-05:00",
    "strong": "G2920"
}

New Testament Usage

47 occurrences

First listed reference: Jhn.8.16

View All Greek Occurrences

Biblical Usage

Concordance and Scripture Usage

452Exact Lemma2Translation Match232Conceptual Relationship

Torah · 82

Prophets / Historical Books · 72

Writings / Wisdom · 115

Prophets · 139

Gospels · 27

Acts · 1

Acts 8:33Exact Lemma

Epistles · 14

2 Thessalonians 1:5Exact Lemma 1 Timothy 5:24Exact Lemma Hebrews 9:27Exact Lemma Hebrews 10:27Exact Lemma James 2:13Exact Lemma James 5:12Exact Lemma 2 Peter 2:4Exact Lemma 2 Peter 2:9Exact Lemma 2 Peter 2:11Exact Lemma 2 Peter 3:7Exact Lemma 1 John 4:17Exact Lemma Jude 1:6Exact Lemma Jude 1:9Exact Lemma Jude 1:15Exact Lemma

Revelation · 4

Revelation 14:7Exact Lemma Revelation 16:7Exact Lemma Revelation 18:10Exact Lemma Revelation 19:2Exact Lemma

Reference Works

Bible Dictionary, Encyclopedia, and Names

Unified Dictionary Summary

Judgment refers to God's evaluation of human actions and His exercise of justice.

A Biblical and Theological Dictionary

DAY OF, is that important period which shall terminate the present dispensation of grace toward the fallen race of Adam, put an end to time, and introduce the eternal destinies of men and angels, Acts xvi, 31; 1 Cor. xv, 24–26; 1 Thess. iv, 14–17; Matt. xxv, 31–46. It is in reference to this solemn period that the Apostle Peter says, “The heavens and the earth which now exist are by the word of God reserved in store unto fire, against the day of judgment, and perdition of ungodly men,” 2 Peter iii, 7. Several eminent commentators understand this prophecy as a prediction of the destruction of Jerusalem. In support of their interpretation, they appeal to the ancient Jewish prophecies, where, as they contend, the revolutions in the political state of empires and nations are foretold in the same forms of expression with those introduced in Peter’s prediction. The following are the prophecies to which they appeal:--Isaiah xxxiv, 4, where the destruction of Idumea is foretold under the figures of dissolving the host of heaven, and of rolling the heaven together as a scroll, and of the falling down of all their host as the leaf falleth off from the vine. Ezekiel xxxii, 7, where the destruction of Egypt is described by the figures of covering the heaven, and making the stars thereof dark; and of covering the sun with a cloud, and of hindering the moon from giving her light. In Joel ii, 10, the invasion of Judea by foreign armies is thus foretold: “The earth shall quake before them; the heavens shall tremble; the sun and the moon shall be dark, and the stars shall withdraw their shining.” And in verses 30, 31, the destruction of Jerusalem by the Romans is thus predicted: “I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come.” God, threatening the Jews, is introduced saying, “In that day I will cause the sun to go down at noon, and I will darken the earth in the clear day,” Amos viii, 9. The overthrow of Judaism and Heathenism is thus foretold: “Yet once and I will shake the heavens and the earth, and the sea and the dry land,” Haggai ii, 6. Lastly: our Lord, in his prophecy of the destruction of Jerusalem, has the following expressions: “After the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken,” Matt. xxiv, 29. Now it is remarkable that, in these prophecies, none of the prophets have spoken, as Peter has done, of the entire destruction of this mundane system, nor of the destruction of any part thereof. They mention only the rolling of the heavens together as a scroll, the obscuring of the light of the sun and of the moon, the shaking of the heavens and the earth, and the falling down of the stars: whereas Peter speaks of the utter destruction of all the parts of this mundane system by fire. This difference affords room for believing that the events foretold by the prophets are different in their nature from those foretold by the Apostle; and that they are to be figuratively understood, while those predicted by the Apostle are to be understood literally. To this conclusion, likewise, the phraseology of the prophets, compared with that of the Apostle, evidently leads: for the prophetic phraseology, literally interpreted, exhibits impossibilities; such as the rolling of the heavens together as a scroll; the turning of the moon into blood, and the falling down of the stars from heaven as the leaf of a tree. Not so the apostolic phraseology: for the burning of the heavens, or atmosphere, and its passing away with a great noise; and the burning of the earth and the works thereon, together with the burning and melting of the elements, that is, the constituent parts of which this terraqueous globe is composed; are all things possible, and therefore may be literally understood; while the things mentioned by the prophets can only be taken figuratively. This, however, is not all. There are things in the Apostle’s prophecy which show that he intended it to be taken literally. As, 1. He begins with an account of the perishing of the old world, to demonstrate against the scoffers the possibility of the perishing of the present heavens and earth. But that example would not have suited his purpose; unless, by the burning of the present heavens and earth, he had meant the destruction of the material fabric. Wherefore, the opposition stated in this prophecy between the perishing of the old world by water, and the perishing of the present world by fire, shows that the latter is to be as real a destruction of the material fabric as the former was. 2. The circumstance of the present heavens and earth being treasured up and kept, ever since the first deluge, from all after deluges, in order to their being destroyed by fire at the day of judgment, shows, we think, that the Apostle is speaking of a real, and not of a metaphorical, destruction of the heavens and earth. 3. This appears, likewise, from the Apostle’s foretelling that, after the present heavens and earth are burned, new heavens and a new earth are to appear, in which the righteous are for ever to dwell. 4. The time fixed by the Apostle for the burning of the heavens and the earth, namely, the day of judgment and punishment of ungodly men, shows that the Apostle is speaking, not of the destruction of a single city or nation during the subsistence of the world, but of the earth itself, with all the wicked who have dwelt thereon. These circumstances persuade us that this prophecy, as well as the one recorded, 2 Thess. i, 9, is not to be interpreted metaphorically of the destruction of Jerusalem; but should be understood literally of the general judgment, and of the destruction of our mundane system. But “it is appointed unto men once to die, and after death the judgment.” These two events are inseparably linked together in the divine decree, and they reciprocally reflect importance on each other. Death is, indeed, the terror of our nature. Men may contrive to keep it from their thoughts, but they cannot think of it without fearful apprehensions of its consequences. It was justly to be dreaded by man in his state of innocence; and to the unrenewed man it ever was, and ever will be, a just object of abhorrence. The Gospel of Jesus Christ, which has brought life and immortality to light, is the only sovereign antidote against this universal evil. To the believer in Christ, its rough aspect is smoothed, and its terrors cease to be alarming. To him it is the messenger of peace; its sting is plucked out; its dark valley is the road to perfect bliss and life immortal. To him, “to live is Christ, and to die is gain,” Phil. i, 21. To die! speaking properly, he cannot die. He has already died in Christ, and with him: his “life is hid with Christ in God,” Romans vi, 8; Col. iii, 3. With this conquest of the fear of death is nearly allied another glorious privilege resulting from union with the Redeemer; that, when he shall appear, we may have confidence, and “not be ashamed before him at his coming,” 1 John ii, 28. Were death all that we have to dread, death might be braved. But after death there is a judgment; a judgment attended with circumstances so tremendous as to shake the hearts of the boldest of the sons of nature. Then “men shall seek death, and shall not find it; and shall desire to die, and death shall flee from them,” Rev. ix, 6. Then shall come indeed an awful day; a day to which all that have preceded it are intended to be subservient; when the Lord shall appear in the united splendour of creating, of governing, and of judicial majesty, to finish his purposes respecting man and earth, and to pronounce the final, irreversible sentence, “It is done!” Rev. xxi, 6. Nothing of terror or magnificence hitherto beheld,--no glory of the rising sun after a night of darkness and of storm,--no convulsions of the earth,--no wide irruption of waters,--no flaming comet dragging its burning train over half the heaven, can convey to us an adequate conception of that day of terrible brightness and irresistible devastation. Creation then shall be uncreated. “The heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up,” 2 Peter iii, 10. The Lord shall be revealed from heaven in flaming fire, 2 Thess. i, 7, 8, arrayed in all the glory of his Godhead, and attended by his mighty angels, Matt. xvi, 27; xxv, 31. All that are in the grave shall hear his voice, and shall come forth, John v, 28, 29. Earth and sea shall give up the dead which are in them. All that ever lived shall appear before him, Rev. xx, 12, 13. The judgment shall sit; and the books shall be opened, Dan. vii, 10. The eye of Omniscience detects every concealment by which they would screen from observation themselves, or their iniquity. The last reluctant sinner is finally separated from the congregation of the righteous, Psalm i, 5; and inflexible justice, so often disregarded, derided, and defied, gives forth their eternal doom! But to the saints this shall be a day of glory and honour. They shall be publicly acknowledged by God as his people; publicly justified from the slanders of the world; invested with immortal bodies; presented by Christ to the Father; and admitted into the highest felicity in the immediate presence of God for ever. These are the elevating, the transporting views, which made the Apostle Paul speak with so much desire and earnest expectation of the “day of Christ.” JUSTICE is in Scripture taken for that essential perfection in God, whereby he is infinitely righteous and just, both in himself and in all his proceedings with his creatures, Psalm lxxxix, 14. 2. That political virtue which renders to every man his due; and is first, distributive, which concerns princes, magistrates, &c, Job xxix, 14; secondly, communicative, which concerns all persons in their dealings one with another, Gen. xviii, 19.

Sources: A Biblical and Theological Dictionary

Day of the Lord

The Day of the LORD is a prophetic expression describing decisive divine intervention in history for judgment, deliverance, kingship, and restoration.

Gehenna

Gehenna is a New Testament term derived from the Valley of Hinnom near Jerusalem.

Resurrection

Resurrection is God's act of raising the dead to bodily life.

Righteousness

Righteousness refers to what is right, just, faithful, or in proper alignment with God's standards and relationships.

Messiah

Messiah means "anointed one." The Greek equivalent is Christos, from which the English title Christ derives.

Hades

Hades is a Greek term used in the New Testament for the realm of the dead.

Hell

Hell is an English theological term used in many Bible translations for several different Hebrew and Greek concepts.

Lake of Fire

The Lake of Fire is the final judgment image appearing in Revelation.

Second Death

The Second Death is Revelation's term for the final death associated with the Lake of Fire after resurrection and judgment.

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The Final Judgment

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JUDGMENT-HALL

Nave’s Topical Bible references for JUDGMENT-HALL.

JUDGMENT-SEAT

Nave’s Topical Bible references for JUDGMENT-SEAT.

JUDGMENT

Nave’s Topical Bible references for JUDGMENT.

JUDGMENTS

Nave’s Topical Bible references for JUDGMENTS.

Abdon

servant; cloud of judgment

Abidan

father of judgment

Ardon

ruling; a judgment of malediction

Baladan

one without judgment

Bedan

according to judgment

Book

This word has a comprehensive meaning in Scripture. In the Old Testament it is the rendering of the Hebrew word sepher, which properly means a "writing," and then a "volume" (Ex. 17:14; Deut. 28:58; 29:20; Job 19:23) or "roll of a book" (Jer. 36:2, 4). Books were originally written on skins, on linen or cotton cloth, and on Egyptian papyrus, whence our word "paper." The leaves of the book were generally written in columns, designated by a Hebrew word properly meaning "doors" and "valves" (Jer. 36:23, R.V., marg. "columns"). Among the Hebrews books were generally rolled up like our maps, or if very long they were rolled from both ends, forming two rolls (Luke 4:17-20). Thus they were arranged when the writing was on flexible materials; but if the writing was on tablets of wood or brass or lead, then the several tablets were bound together by rings through which a rod was passed. A sealed book is one whose contents are secret (Isa. 29:11; Rev. 5:1-3). To "eat" a book (Jer. 15:16; Ezek. 2:8-10; 3:1-3; Rev. 10:9) is to study its contents carefully. The book of judgment (Dan. 7:10) refers to the method of human courts of justice as illustrating the proceedings which will take place at the day of God's final judgment. The book of the wars of the Lord (Num. 21:14), the book of Jasher (Josh. 10:13), and the book of the chronicles of the kings of Judah and Israel (2 Chr. 25:26), were probably ancient documents known to the Hebrews, but not forming a part of the canon. The book of life (Ps. 69:28) suggests the idea that as the redeemed form a community or citizenship (Phil. 3:20; 4:3), a catalogue of the citizens' names is preserved (Luke 10:20; Rev. 20:15). Their names are registered in heaven (Luke 10:20; Rev. 3:5). The book of the covenant (Ex. 24:7), containing Ex. 20:22-23:33, is the first book actually mentioned as a part of the written word. It contains a series of laws, civil, social, and religious, given to Moses at Sinai immediately after the delivery of the decalogue. These were written in this "book."

Breastplate

(1.) That piece of ancient armour that protected the breast. This word is used figuratively in Eph. 6:14 and Isa. 59:17. (See [78]ARMOUR.) (2.) An ornament covering the breast of the high priest, first mentioned in Ex. 25:7. It was made of embroidered cloth, set with four rows of precious stones, three in each row. On each stone was engraved the name of one of the twelve tribes (Ex. 28:15-29; 39:8-21). It was in size about ten inches square. The two upper corners were fastened to the ephod by blue ribbons. It was not to be "loosed from the ephod" (Ex. 28:28). The lower corners were fastened to the girdle of the priest. As it reminded the priest of his representative character, it was called the memorial (28:29). It was also called the breastplate of judgment (28:15). (See [79]PRIEST.)

Coming of Christ

(1) with reference to his first advent "in the fulness of the time" (1 John 5:20; 2 John 1:7), or (2) with reference to his coming again the second time at the last day (Acts 1:11; 3:20, 21; 1 Thess. 4:15; 2 Tim. 4:1; Heb. 9:28). The expression is used metaphorically of the introduction of the gospel into any place (John 15:22; Eph. 2:17), the visible establishment of his kingdom in the world (Matt. 16:28), the conferring on his people of the peculiar tokens of his love (John 14:18, 23, 28), and his executing judgment on the wicked (2 Thess. 2:8).

Council

Spoken of counsellors who sat in public trials with the governor of a province (Acts 25:12). The Jewish councils were the Sanhedrim, or supreme council of the nation, which had subordinate to it smaller tribunals (the "judgment," perhaps, in Matt. 5:21, 22) in the cities of Palestine (Matt. 10:17; Mark 13:9). In the time of Christ the functions of the Sanhedrim were limited (John 16:2; 2 Cor. 11:24). In Ps. 68:27 the word "council" means simply a company of persons. (R.V. marg., "company.") In ecclesiastical history the word is used to denote an assembly of pastors or bishops for the discussion and regulation of church affairs. The first of these councils was that of the apostles and elders at Jerusalem, of which we have a detailed account in Acts 15.

Damnation

In Rom. 13:2, means "condemnation," which comes on those who withstand God's ordinance of magistracy. This sentence of condemnation comes not from the magistrate, but from God, whose authority is thus resisted. In 1 Cor. 11:29 (R.V., "judgment") this word means condemnation, in the sense of exposure to severe temporal judgements from God, as the following verse explains. In Rom. 14:23 the word "damned" means "condemned" by one's own conscience, as well as by the Word of God. The apostle shows here that many things which are lawful are not expedient; and that in using our Christian liberty the question should not simply be, Is this course I follow lawful? but also, Can I follow it without doing injury to the spiritual interests of a brother in Christ? He that "doubteth", i.e., is not clear in his conscience as to "meats", will violate his conscience "if he eat," and in eating is condemned; and thus one ought not so to use his liberty as to lead one who is "weak" to bring upon himself this condemnation.

Dan

judgment; he that judges

Daniel

judgment of God; God my judge

Day

The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). "The heat of the day" (1 Sam. 11:11; Neh. 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex. 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mark 13:35). (See [147]WATCHES.) The division of the day by hours is first mentioned in Dan. 3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (John 11:9). The word "day" sometimes signifies an indefinite time (Gen. 2:4; Isa. 22:5; Heb. 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa. 2:12, Acts 17:31, and 2 Tim. 1:18, the great day of final judgment.

Deluge

The name given to Noah's flood, the history of which is recorded in Gen. 7 and 8. It began in the year 2516 B.C., and continued twelve lunar months and ten days, or exactly one solar year. The cause of this judgment was the corruption and violence that filled the earth in the ninth generation from Adam. God in righteous indignation determined to purge the earth of the ungodly race. Amid a world of crime and guilt there was one household that continued faithful and true to God, the household of Noah. "Noah was a just man and perfect in his generations." At the command of God, Noah made an ark 300 cubits long, 50 broad, and 30 high. He slowly proceeded with this work during a period of one hundred and twenty years (Gen. 6:3). At length the purpose of God began to be carried into effect. The following table exhibits the order of events as they occurred: In the six hundredth year of his life Noah is commanded by God to enter the ark, taking with him his wife, and his three sons with their wives (Gen. 7:1-10). The rain begins on the seventeenth day of the second month (Gen. 7:11-17). The rain ceases, the waters prevail, fifteen cubits upward (Gen. 7:18-24). The ark grounds on one of the mountains of Ararat on the seventeenth day of the seventh month, or one hundred and fifty days after the Deluge began (Gen. 8:1-4). Tops of the mountains visible on the first day of the tenth month (Gen. 8:5). Raven and dove sent out forty days after this (Gen. 8:6-9). Dove again sent out seven days afterwards; and in the evening she returns with an olive leaf in her mouth (Gen. 8:10, 11). Dove sent out the third time after an interval of other seven days, and returns no more (Gen. 8:12). The ground becomes dry on the first day of the first month of the new year (Gen. 8:13). Noah leaves the ark on the twenty-seventh day of the second month (Gen. 8:14-19). The historical truth of the narrative of the Flood is established by the references made to it by our Lord (Matt. 24:37; comp. Luke 17:26). Peter speaks of it also (1 Pet. 3:20; 2 Pet. 2:5). In Isa. 54:9 the Flood is referred to as "the waters of Noah." The Biblical narrative clearly shows that so far as the human race was concerned the Deluge was universal; that it swept away all men living except Noah and his family, who were preserved in the ark; and that the present human race is descended from those who were thus preserved. Traditions of the Deluge are found among all the great divisions of the human family; and these traditions, taken as a whole, wonderfully agree with the Biblical narrative, and agree with it in such a way as to lead to the conclusion that the Biblical is the authentic narrative, of which all these traditions are more or less corrupted versions. The most remarkable of these traditions is that recorded on tablets prepared by order of Assur-bani-pal, the king of Assyria. These were, however, copies of older records which belonged to somewhere about B.C. 2000, and which formed part of the priestly library at Erech (q.v.), "the ineradicable remembrance of a real and terrible event." (See [154]NOAH; [155]CHALDEA.)

Dinah

judgment; who judges

Dinhabah

he gives judgment

En-mishpat

fountain of judgment

Fury

As attributed to God, is a figurative expression for dispensing afflictive judgments (Lev. 26:28; Job 20:23; Isa. 63:3; Jer. 4:4; Ezek. 5:13; Dan. 9:16; Zech. 8:2). __________________________________________________________________

Habitation

God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps. 89:14, Heb. mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by them.

Hail

Frozen rain-drops; one of the plagues of Egypt (Ex. 9:23). It is mentioned by Haggai as a divine judgment (Hag. 2:17). A hail-storm destroyed the army of the Amorites when they fought against Joshua (Josh. 10:11). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (Ezek. 13:11). (See also 38:22; Rev. 8:7; 11:19; 16:21.)

High priest

Aaron was the first who was solemnly set apart to this office (Ex. 29:7; 30:23; Lev. 8:12). He wore a peculiar dress, which on his death passed to his successor in office (Ex. 29:29, 30). Besides those garments which he wore in common with all priests, there were four that were peculiar to himself as high priest: (1.) The "robe" of the ephod, all of blue, of "woven work," worn immediately under the ephod. It was without seam or sleeves. The hem or skirt was ornamented with pomegranates and golden bells, seventy-two of each in alternate order. The sounding of the bells intimated to the people in the outer court the time when the high priest entered into the holy place to burn incense before the Lord (Ex. 28). (2.) The "ephod" consisted of two parts, one of which covered the back and the other the breast, which were united by the "curious girdle." It was made of fine twined linen, and ornamented with gold and purple. Each of the shoulder-straps was adorned with a precious stone, on which the names of the twelve tribes were engraved. This was the high priest's distinctive vestment (1 Sam. 2:28; 14:3; 21:9; 23:6, 9; 30:7). (3.) The "breastplate of judgment" (Ex. 28:6-12, 25-28; 39:2-7) of "cunning work." It was a piece of cloth doubled, of one span square. It bore twelve precious stones, set in four rows of three in a row, which constituted the Urim and Thummim (q.v.). These stones had the names of the twelve tribes engraved on them. When the high priest, clothed with the ephod and the breastplate, inquired of the Lord, answers were given in some mysterious way by the Urim and Thummim (1 Sam. 14:3, 18, 19; 23:2, 4, 9, 11, 12; 28:6; 2 Sam. 5:23). (4.) The "mitre," or upper turban, a twisted band of eight yards of fine linen coiled into a cap, with a gold plate in front, engraved with "Holiness to the Lord," fastened to it by a ribbon of blue. To the high priest alone it was permitted to enter the holy of holies, which he did only once a year, on the great Day of Atonement, for "the way into the holiest of all was not yet made manifest" (Heb. 9; 10). Wearing his gorgeous priestly vestments, he entered the temple before all the people, and then, laying them aside and assuming only his linen garments in secret, he entered the holy of holies alone, and made expiation, sprinkling the blood of the sin offering on the mercy seat, and offering up incense. Then resuming his splendid robes, he reappeared before the people (Lev. 16). Thus the wearing of these robes came to be identified with the Day of Atonement. The office, dress, and ministration of the high priest were typical of the priesthood of our Lord (Heb. 4:14; 7:25; 9:12, etc.). It is supposed that there were in all eighty-three high priests, beginning with Aaron (B.C. 1657) and ending with Phannias (A.D. 70). At its first institution the office of high priest was held for life (but comp. 1 Kings 2:27), and was hereditary in the family of Aaron (Num. 3:10). The office continued in the line of Eleazar, Aaron's eldest son, for two hundred and ninety-six years, when it passed to Eli, the first of the line of Ithamar, who was the fourth son of Aaron. In this line it continued to Abiathar, whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (1 Kings 2:35), in which it remained till the time of the Captivity. After the Return, Joshua, the son of Josedek, of the family of Eleazar, was appointed to this office. After him the succession was changed from time to time under priestly or political influences.

Jordan

the river of judgment

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.

Judgment seat

(Matt. 27:19), a portable tribunal (Gr. bema) which was placed according as the magistrate might direct, and from which judgment was pronounced. In this case it was placed on a tesselated pavement, probably in front of the procurator's residence. (See [328]GABBATHA.)

Judgment, The final

The sentence that will be passed on our actions at the last day (Matt. 25; Rom. 14:10, 11; 2 Cor. 5:10; 2 Thess. 1:7-10). The judge is Jesus Christ, as mediator. All judgment is committed to him (Acts 17:31; John 5:22, 27; Rev. 1:7). "It pertains to him as mediator to complete and publicly manifest the salvation of his people and the overthrow of his enemies, together with the glorious righteousness of his work in both respects." The persons to be judged are, (1) the whole race of Adam without a single exception (Matt. 25:31-46; 1 Cor. 15:51, 52; Rev. 20:11-15); and (2) the fallen angels (2 Pet. 2:4; Jude 1:6). The rule of judgment is the standard of God's law as revealed to men, the heathen by the law as written on their hearts (Luke 12:47, 48; Rom. 2:12-16); the Jew who "sinned in the law shall be judged by the law" (Rom. 2:12); the Christian enjoying the light of revelation, by the will of God as made known to him (Matt. 11:20-24; John 3:19). Then the secrets of all hearts will be brought to light (1 Cor. 4:5; Luke 8:17; 12:2, 3) to vindicate the justice of the sentence pronounced. The time of the judgment will be after the resurrection (Heb. 9:27; Acts 17:31). As the Scriptures represent the final judgment "as certain [Eccl. 11:9], universal [2 Cor. 5:10], righteous [Rom. 2:5], decisive [1 Cor. 15:52], and eternal as to its consequences [Heb. 6:2], let us be concerned for the welfare of our immortal interests, flee to the refuge set before us, improve our precious time, depend on the merits of the Redeemer, and adhere to the dictates of the divine word, that we may be found of him in peace."

Judgments of God

(1.) The secret decisions of God's will (Ps. 110:5; 36:6). (2.) The revelations of his will (Ex. 21:1; Deut. 6:20; Ps. 119:7-175). (3.) The infliction of punishment on the wicked (Ex. 6:6; 12:12; Ezek. 25:11; Rev. 16:7), such as is mentioned in Gen. 7; 19:24, 25; Judg. 1:6, 7; Acts 5:1-10, etc.

Laadan

for pleasure; devouring; judgment

Lightning

Frequently referred to by the sacred writers (Nah. 1:3-6). Thunder and lightning are spoken of as tokens of God's wrath (2 Sam. 22:15; Job 28:26; 37:4; Ps. 135:7; 144:6; Zech. 9:14). They represent God's glorious and awful majesty (Rev. 4:5), or some judgment of God on the world (20:9).

Love

This word seems to require explanation only in the case of its use by our Lord in his interview with "Simon, the son of Jonas," after his resurrection (John 21:16, 17). When our Lord says, "Lovest thou me?" he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., "I love." This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon's word. The distinction between these two Greek words is thus fitly described by Trench:, "Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the Lovest thou' (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the passionate yearning of his heart he desired now to do. Therefore he puts by the word and substitutes his own stronger I love' (Gr. philo) in its room. A second time he does the same. And now he has conquered; for when the Lord demands a third time whether he loves him, he does it in the word which alone will satisfy Peter (Lovest thou,' Gr. phileis), which alone claims from him that personal attachment and affection with which indeed he knows that his heart is full." In 1 Cor. 13 the apostle sets forth the excellency of love, as the word "charity" there is rendered in the Revised Version.

Madian

judgment; striving; covering; chiding

Mahanehdan

tents of judgment

Malachi, Prophecies of

The contents of the book are comprised in four chapters. In the Hebrew text the third and fourth chapters (of the A.V.) form but one. The whole consists of three sections, preceded by an introduction (Mal. 1:1-5), in which the prophet reminds Israel of Yahweh's love to them. The first section (1:6-2:9) contains a stern rebuke addressed to the priests who had despised the name of Yahweh, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law. In the second (2:9-16) the people are rebuked for their intermarriages with idolatrous heathen. In the third (2:17-4:6) he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah. This book is frequently referred to in the New Testament (Matt. 11:10; 17:12; Mark 1:2; 9:11, 12; Luke 1:17; Rom. 9:13).

Measure

Several words are so rendered in the Authorized Version. (1.) Those which are indefinite. (a) Hok, Isa. 5:14, elsewhere "statute." (b) Mad, Job 11:9; Jer. 13:25, elsewhere "garment." (c) Middah, the word most frequently thus translated, Ex. 26:2, 8, etc. (d) Mesurah, Lev. 19:35; 1 Chr. 23:29. (e) Mishpat, Jer. 30:11, elsewhere "judgment." (f) Mithkoneth and token, Ezek. 45:11. (g) In New Testament metron, the usual Greek word thus rendered (Matt. 7:2; 23:32; Mark 4:24). (2.) Those which are definite. (a) Eyphah, Deut. 25:14, 15, usually "ephah." (b) Ammah, Jer. 51:13, usually "cubit." (c) Kor, 1 Kings 4:22, elsewhere "cor;" Greek koros, Luke 16:7. (d) Seah, Gen. 18:6; 1 Sam. 25:18, a seah; Greek saton, Matt. 13:33; Luke 13:21. (e) Shalish, "a great measure," Isa. 40:12; literally a third, i.e., of an ephah. (f) In New Testament batos, Luke 16:6, the Hebrew "bath;" and choinix, Rev. 6:6, the choenix, equal in dry commodities to one-eighth of a modius.

Medan

judgment; process

Merodach-baladan

bitter contrition, without judgment

Middin

judgment; striving

Midian

judgment; covering; habit

Moabite

The designation of a tribe descended from Moab, the son of Lot (Gen. 19:37). From Zoar, the cradle of this tribe, on the south-eastern border of the Dead Sea, they gradually spread over the region on the east of Jordan. Rameses II., the Pharaoh of the Oppression, enumerates Moab (Muab) among his conquests. Shortly before the Exodus, the warlike Amorites crossed the Jordan under Sihon their king and drove the Moabites (Num. 21:26-30) out of the region between the Arnon and the Jabbok, and occupied it, making Heshbon their capital. They were then confined to the territory to the south of the Arnon. On their journey the Israelites did not pass through Moab, but through the "wilderness" to the east (Deut. 2:8; Judg. 11:18), at length reaching the country to the north of the Arnon. Here they remained for some time till they had conquered Bashan (see [412]SIHON; [413]OG). The Moabites were alarmed, and their king, Balak, sought aid from the Midianites (Num. 22:2-4). It was while they were here that the visit of Balaam (q.v.) to Balak took place. (See [414]MOSES.) After the Conquest, the Moabites maintained hostile relations with the Israelites, and frequently harassed them in war (Judg. 3:12-30; 1 Sam. 14). The story of Ruth, however, shows the existence of friendly relations between Moab and Bethlehem. By his descent from Ruth, David may be said to have had Moabite blood in his veins. Yet there was war between David and the Moabites (2 Sam. 8:2; 23:20; 1 Chr. 18:2), from whom he took great spoil (2 Sam. 8:2, 11, 12; 1 Chr. 11:22; 18:11). During the one hundred and fifty years which followed the defeat of the Moabites, after the death of Ahab (see [415]MESHA), they regained, apparently, much of their former prosperty. At this time Isaiah (15:1) delivered his "burden of Moab," predicting the coming of judgment on that land (comp. 2 Kings 17:3; 18:9; 1 Chr. 5:25, 26). Between the time of Isaiah and the commencement of the Babylonian captivity we have very seldom any reference to Moab (Jer. 25:21; 27:3; 40:11; Zeph. 2:8-10). After the Return, it was Sanballat, a Moabite, who took chief part in seeking to prevent the rebuilding of Jerusalem (Neh. 2:19; 4:1; 6:1).

Nebuchadnezzar

Nebuchadrezzar, tears and groans of judgment

Nebuzar-adan

fruits or prophecies of judgment

Neck

Used sometimes figuratively. To "lay down the neck" (Rom. 16:4) is to hazard one's life. Threatenings of coming judgments are represented by the prophets by their laying bands upon the people's necks (Deut. 28:48; Isa. 10:27; Jer. 27:2). Conquerors put their feet on the necks of their enemies as a sign of their subjection (Josh. 10:24; 2 Sam. 22:41).

Paper

The expression in the Authorized Version (Isa. 19:7), "the paper reeds by the brooks," is in the Revised Version more correctly "the meadows by the Nile." The words undoubtedly refer to a grassy place on the banks of the Nile fit for pasturage. In 2 John 1:12 the word is used in its proper sense. The material so referred to was manufactured from the papyrus, and hence its name. The papyrus (Heb. gome) was a kind of bulrush (q.v.). It is mentioned by Job (8:11) and Isaiah (35:7). It was used for many purposes. This plant (Papyrus Nilotica) is now unknown in Egypt; no trace of it can be found. The unaccountable disappearance of this plant from Egypt was foretold by Isaiah (19:6, 7) as a part of the divine judgment on that land. The most extensive papyrus growths now known are in the marshes at the northern end of the lake of Merom.

Pavement

It was the custom of the Roman governors to erect their tribunals in open places, as the market-place, the circus, or even the highway. Pilate caused his seat of judgment to be set down in a place called "the Pavement" (John 19:13) i.e., a place paved with a mosaic of coloured stones. It was probably a place thus prepared in front of the "judgment hall." (See [463]GABBATHA.)

Pilate, Pontius

Probably connected with the Roman family of the Pontii, and called "Pilate" from the Latin pileatus, i.e., "wearing the pileus", which was the "cap or badge of a manumitted slave," as indicating that he was a "freedman," or the descendant of one. He was the sixth in the order of the Roman procurators of Judea (A.D. 26-36). His headquarters were at Caesarea, but he frequently went up to Jerusalem. His reign extended over the period of the ministry of John the Baptist and of Jesus Christ, in connection with whose trial his name comes into prominent notice. Pilate was a "typical Roman, not of the antique, simple stamp, but of the imperial period, a man not without some remains of the ancient Roman justice in his soul, yet pleasure-loving, imperious, and corrupt. He hated the Jews whom he ruled, and in times of irritation freely shed their blood. They returned his hatred with cordiality, and accused him of every crime, maladministration, cruelty, and robbery. He visited Jerusalem as seldom as possible; for, indeed, to one accustomed to the pleasures of Rome, with its theatres, baths, games, and gay society, Jerusalem, with its religiousness and ever-smouldering revolt, was a dreary residence. When he did visit it he stayed in the palace of Herod the Great, it being common for the officers sent by Rome into conquered countries to occupy the palaces of the displaced sovereigns." After his trial before the Sanhedrin, Jesus was brought to the Roman procurator, Pilate, who had come up to Jerusalem as usual to preserve order during the Passover, and was now residing, perhaps, in the castle of Antonia, or it may be in Herod's palace. Pilate came forth from his palace and met the deputation from the Sanhedrin, who, in answer to his inquiry as to the nature of the accusation they had to prefer against Jesus, accused him of being a "malefactor." Pilate was not satisfied with this, and they further accused him (1) of sedition, (2) preventing the payment of the tribute to Caesar, and (3) of assuming the title of king (Luke 23:2). Pilate now withdrew with Jesus into the palace (John 18:33) and examined him in private (37, 38); and then going out to the deputation still standing before the gate, he declared that he could find no fault in Jesus (Luke 23:4). This only aroused them to more furious clamour, and they cried that he excited the populace "throughout all Jewry, beginning from Galilee." When Pilate heard of Galilee, he sent the accused to Herod Antipas, who had jurisdiction over that province, thus hoping to escape the difficulty in which he found himself. But Herod, with his men of war, set Jesus at nought, and sent him back again to Pilate, clad in a purple robe of mockery (23:11, 12). Pilate now proposed that as he and Herod had found no fault in him, they should release Jesus; and anticipating that they would consent to this proposal, he ascended the judgment-seat as if ready to ratify the decision (Matt. 27:19). But at this moment his wife (Claudia Procula) sent a message to him imploring him to have nothing to do with the "just person." Pilate's feelings of perplexity and awe were deepened by this incident, while the crowd vehemently cried out, "Not this man, but Barabbas." Pilate answered, "What then shall I do with Jesus?" The fierce cry immediately followed. "Let him be crucified." Pilate, apparently vexed, and not knowning what to do, said, "Why, what evil hath he done?" but with yet fiercer fanaticism the crowd yelled out, "Away with him! crucify him, crucify him!" Pilate yielded, and sent Jesus away to be scourged. This scourging was usually inflicted by lictors; but as Pilate was only a procurator he had no lictor, and hence his soldiers inflicted this terrible punishment. This done, the soldiers began to deride the sufferer, and they threw around him a purple robe, probably some old cast-off robe of state (Matt. 27:28; John 19:2), and putting a reed in his right hand, and a crowd of thorns on his head, bowed the knee before him in mockery, and saluted him, saying, "Hail, King of the Jews!" They took also the reed and smote him with it on the head and face, and spat in his face, heaping upon him every indignity. Pilate then led forth Jesus from within the Praetorium (Matt. 27:27) before the people, wearing the crown of thorns and the purple robe, saying, "Behold the man!" But the sight of Jesus, now scourged and crowned and bleeding, only stirred their hatred the more, and again they cried out, "Crucify him, crucify him!" and brought forth this additional charge against him, that he professed to be "the Son of God." Pilate heard this accusation with a superstitious awe, and taking him once more within the Praetorium, asked him, "Whence art thou?" Jesus gave him no answer. Pilate was irritated by his continued silence, and said, "Knowest thou not that I have power to crucify thee?" Jesus, with calm dignity, answered the Roman, "Thou couldest have no power at all against me, except it were given thee from above." After this Pilate seemed more resolved than ever to let Jesus go. The crowd perceiving this cried out, "If thou let this man go, thou art not Caesar's friend." This settled the matter. He was afraid of being accused to the emperor. Calling for water, he washed his hands in the sight of the people, saying, "I am innocent of the blood of this just person." The mob, again scorning his scruples, cried, "His blood be on us, and on our children." Pilate was stung to the heart by their insults, and putting forth Jesus before them, said, "Shall I crucify your King?" The fatal moment had now come. They madly exclaimed, "We have no king but Caesar;" and now Jesus is given up to them, and led away to be crucified. By the direction of Pilate an inscription was placed, according to the Roman custom, over the cross, stating the crime for which he was crucified. Having ascertained from the centurion that he was dead, he gave up the body to Joseph of Arimathea to be buried. Pilate's name now disappears from the Gospel history. References to him, however, are found in the Acts of the Apostles (3:13; 4:27; 13:28), and in 1 Tim. 6:13. In A.D. 36 the governor of Syria brought serious accusations against Pilate, and he was banished to Vienne in Gaul, where, according to tradition, he committed suicide.

Plague

A "stroke" of affliction, or disease. Sent as a divine chastisement (Num. 11:33; 14:37; 16:46-49; 2 Sam. 24:21). Painful afflictions or diseases, (Lev. 13:3, 5, 30; 1 Kings 8:37), or severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so called (Ex. 9:14). Plagues of Egypt were ten in number. (1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex. 7:14-25). (2.) The plague of frogs (Ex. 8:1-15). (3.) The plague of lice (Heb. kinnim, properly gnats or mosquitoes; comp. Ps. 78:45; 105:31), "out of the dust of the land" (Ex. 8:16-19). (4.) The plague of flies (Heb. arob, rendered by the LXX. dog-fly), Ex. 8:21-24. (5.) The murrain (Ex. 9:1-7), or epidemic pestilence which carried off vast numbers of cattle in the field. Warning was given of its coming. (6.) The sixth plague, of "boils and blains," like the third, was sent without warning (Ex. 9:8-12). It is called (Deut. 28:27) "the botch of Egypt," A.V.; but in R.V., "the boil of Egypt." "The magicians could not stand before Moses" because of it. (7.) The plague of hail, with fire and thunder (Ex. 9:13-33). Warning was given of its coming. (Comp. Ps. 18:13; 105:32, 33). (8.) The plague of locusts, which covered the whole face of the earth, so that the land was darkened with them (Ex. 10:12-15). The Hebrew name of this insect, arbeh, points to the "multitudinous" character of this visitation. Warning was given before this plague came. (9.) After a short interval the plague of darkness succeeded that of the locusts; and it came without any special warning (Ex. 10:21-29). The darkness covered "all the land of Egypt" to such an extent that "they saw not one another." It did not, however, extend to the land of Goshen. (10.) The last and most fearful of these plagues was the death of the first-born of man and of beast (Ex. 11:4, 5; 12:29, 30). The exact time of the visitation was announced, "about midnight", which would add to the horror of the infliction. Its extent also is specified, from the first-born of the king to the first-born of the humblest slave, and all the first-born of beasts. But from this plague the Hebrews were completely exempted. The Lord "put a difference" between them and the Egyptians. (See [493]PASSOVER.)

Praetorium

The Greek word (praitorion) thus rendered in Mark 15:16 is rendered "common hall" (Matt. 27:27, marg., "governor's house"), "judgment hall," (John 18:28, 33, marg., "Pilate's house", 19:9; Acts 23:35), "palace" (Phil. 1:13). This is properly a military word. It denotes (1) the general's tent or headquarters; (2) the governor's residence, as in Acts 23:35 (R.V., "palace"); and (3) the praetorian guard (See [506]PALACE), or the camp or quarters of the praetorian cohorts (Acts 28:16), the imperial guards in immediate attendance on the emperor, who was "praetor" or commander-in-chief.

Wine-press

Consisted of two vats or receptacles, (1) a trough (Heb. gath, Gr. lenos) into which the grapes were thrown and where they were trodden upon and bruised (Isa. 16:10; Lam. 1:15; Joel 3:13); and (2) a trough or vat (Heb. yekebh, Gr. hypolenion) into which the juice ran from the trough above, the gath (Neh. 13:15; Job 24:11; Isa. 63:2, 3; Hag. 2:16; Joel 2:24). Wine-presses are found in almost every part of Palestine. They are "the only sure relics we have of the old days of Israel before the Captivity. Between Hebron and Beersheba they are found on all the hill slopes; they abound in southern Judea; they are no less common in the many valleys of Carmel; and they are numerous in Galilee." The "treading of the wine-press" is emblematic of divine judgment (Isa. 63:2; Lam. 1:15; Rev. 14:19, 20).