Crown of thorns
Our Lord was crowned with a, in mockery by the Romans (Matt. 27:29). The object of Pilate's guard in doing this was probably to insult, and not specially to inflict pain. There is nothing to show that the shrub thus used was, as has been supposed, the spina Christi, which could have been easily woven into a wreath. It was probably the thorny nabk, which grew abundantly round about Jerusalem, and whose flexible, pliant, and round branches could easily be platted into the form of a crown. (See [136]THORN, 3.)
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Dictionary
Clay
This word is used of sediment found in pits or in streets (Isa. 57:20; Jer. 38:60), of dust mixed with spittle (John 9:6), and of potter's clay (Isa. 41:25; Nah. 3:14; Jer. 18:1-6; Rom. 9:21). Clay was used for sealing (Job 38:14; Jer. 32:14). Our Lord's tomb may have been thus sealed (Matt. 27:66). The practice of sealing doors with clay is still common in the East. Clay was also in primitive times used for mortar (Gen. 11:3). The "clay ground" in which the large vessels of the temple were cast (1 Kings 7:46; 2 Chr. 4:17) was a compact loam fitted for the purpose. The expression literally rendered is, "in the thickness of the ground,", meaning, "in stiff ground" or in clay.
Dictionary
Hymn
Occurs only Eph. 5:19 and Col. 3:16. The verb to "sing an hymn" occurs Matt. 26:30 and Mark 14:26. The same Greek word is rendered to "sing praises" Acts 16:25 (R.V., "sing hymns") and Heb. 2:12. The "hymn" which our Lord sang with his disciples at the last Supper is generally supposed to have been the latter part of the Hallel, comprehending Ps. 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise. The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. The Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited.
Dictionary
Agony
Contest; wrestling; severe struggling with pain and suffering. Anguish is the reflection on evil that is already past, while agony is a struggle with evil at the time present. It is only used in the New Testament by Luke (22:44) to describe our Lord's fearful struggle in Gethsemane. The verb from which the noun "agony" is derived is used to denote an earnest endeavour or striving, as "Strive [agonize] to enter" (Luke 13:24); "Then would my servants fight" [agonize] (John 18:36). Comp. 1 Cor. 9:25; Col. 1:29; 4:12; 1 Tim. 6:12; 2 Tim. 4:7, where the words "striveth," "labour," "conflict," "fight," are the renderings of the same Greek verb.
Dictionary
Banquet
A feast provided for the entertainment of a company of guests (Esther 5; 7; 1 Pet. 4:3); such as was provided for our Lord by his friends in Bethany (Matt. 26:6; Mark 14:3; comp. John 12:2). These meals were in the days of Christ usually called "suppers," after the custom of the Romans, and were partaken of toward the close of the day. It was usual to send a second invitation (Matt. 22:3; Luke 14:17) to those who had been already invited. When the whole company was assembled, the master of the house shut the door with his own hands (Luke 13:25; Matt. 25:10). The guests were first refreshed with water and fragrant oil (Luke 7:38; Mark 7:4). A less frequent custom was that of supplying each guest with a robe to be worn during the feast (Eccles. 9:8; Rev. 3:4, 5; Matt. 22:11). At private banquets the master of the house presided; but on public occasions a "governor of the feast" was chosen (John 2:8). The guests were placed in order according to seniority (Gen. 43:33), or according to the rank they held (Prov. 25:6, 7; Matt. 23:6; Luke 14:7). As spoons and knives and forks are a modern invention, and were altogether unknown in the East, the hands alone were necessarily used, and were dipped in the dish, which was common to two of the guests (John 13:26). In the days of our Lord the guests reclined at table; but the ancient Israelites sat around low tables, cross-legged, like the modern Orientals. Guests were specially honoured when extra portions were set before them (Gen. 43:34), and when their cup was filled with wine till it ran over (Ps. 23:5). The hands of the guests were usually cleaned by being rubbed on bread, the crumbs of which fell to the ground, and were the portion for dogs (Matt. 15:27; Luke 16:21). At the time of the three annual festivals at Jerusalem family banquets were common. To these the "widow, and the fatherless, and the stranger" were welcome (Deut. 16:11). Sacrifices also included a banquet (Ex. 34:15; Judg. 16:23). Birthday banquets are mentioned (Gen. 40:20; Matt. 14:6). They were sometimes protracted, and attended with revelry and excess (Gen. 21:8; 29:22; 1 Sam. 25:2, 36; 2 Sam. 13:23). Portions were sometimes sent from the table to poorer friends (Neh. 8:10; Esther 9:19, 22). (See [46]MEALS.)
Dictionary
Brier
This word occurs frequently, and is the translation of several different terms. (1.) Micah 7:4, it denotes a species of thorn shrub used for hedges. In Prov. 15:19 the word is rendered "thorn" (Heb. hedek, "stinging"), supposed by some to be what is called the "apple of Sodom" (q.v.). (2.) Ezek. 28:24, sallon', properly a "prickle," such as is found on the shoots of the palm tree. (3.) Isa. 55:13, probably simply a thorny bush. Some, following the Vulgate Version, regard it as the "nettle." (4.) Isa. 5:6; 7:23-25, etc., frequently used to denote thorny shrubs in general. In 10:17; 27:4, it means troublesome men. (5.) In Heb. 6:8 the Greek word (tribolos) so rendered means "three-pronged," and denotes the land caltrop, a low throny shrub resembling in its spikes the military "crow-foot." Comp. Matt. 7:16, "thistle."
Dictionary
Caiaphas
The Jewish high priest (A.D. 27-36) at the beginning of our Lord's public ministry, in the reign of Tiberius (Luke 3:2), and also at the time of his condemnation and crucifixion (Matt. 26:3, 57; John 11:49; 18:13, 14). He held this office during the whole of Pilate's administration. His wife was the daughter of Annas, who had formerly been high priest, and was probably the vicar or deputy (Heb. sagan) of Caiaphas. He was of the sect of the Sadducees (Acts 5:17), and was a member of the council when he gave his opinion that Jesus should be put to death "for the people, and that the whole nation perish not" (John 11:50). In these words he unconsciously uttered a prophecy. "Like Saul, he was a prophet in spite of himself." Caiaphas had no power to inflict the punishment of death, and therefore Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the sentence against him (Matt. 27:2; John 18:28). At a later period his hostility to the gospel is still manifest (Acts 4:6). (See [88]ANNAS.)