Dictionary
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5). (2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or "fine gold" (1 Kings 6:20; 7:49). (3.) Heb. paz, native or pure gold (Job 28:17; Ps. 19:10; 21:3, etc.). (4.) Heb. betzer, "ore of gold or silver" as dug out of the mine (Job 36:19, where it means simply riches). (5.) Heb. kethem, i.e., something concealed or separated (Job 28:16, 19; Ps. 45:9; Prov. 25:12). Rendered "golden wedge" in Isa. 13:12. (6.) Heb. haruts, i.e., dug out; poetic for gold (Prov. 8:10; 16:16; Zech. 9:3). Gold was known from the earliest times (Gen. 2:11). It was principally used for ornaments (Gen. 24:22). It was very abundant (1 Chr. 22:14; Nah. 2:9; Dan. 3:1). Many tons of it were used in connection with the temple (2 Chr. 1:15). It was found in Arabia, Sheba, and Ophir (1 Kings 9:28; 10:1; Job 28:16), but not in Palestine. In Dan. 2:38, the Babylonian Empire is spoken of as a "head of gold" because of its great riches; and Babylon was called by Isaiah (14:4) the "golden city" (R.V. marg., "exactress," adopting the reading marhebah, instead of the usual word madhebah).
Dictionary
Amber
(Ezek. 1:4, 27; 8:2. Heb., hashmal, rendered by the LXX. elektron, and by the Vulgate electrum), a metal compounded of silver and gold. Some translate the word by "polished brass," others "fine brass," as in Rev. 1:15; 2:18. It was probably the mixture now called electrum. The word has no connection, however, with what is now called amber, which is a gummy substance, reckoned as belonging to the mineral kingdom though of vegetable origin, a fossil resin.
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
Beaten gold
In Num. 8:4, means "turned" or rounded work in gold. The Greek Version, however, renders the word "solid gold;" the Revised Version, "beaten work of gold." In 1 Kings 10:16, 17, it probably means "mixed" gold, as the word ought to be rendered, i.e., not pure gold. Others render the word in these places "thin plates of gold."
Dictionary
Beryl
The rendering in the Authorized Version of the Hebrew word tarshish, a precious stone; probably so called as being brought from Tarshish. It was one of the stones on the breastplate of the high priest (Ex. 28:20; R.V. marg., "chalcedony;" 39:13). The colour of the wheels in Ezekiel's vision was as the colour of a beryl stone (1:16; 10:9; R.V., "stone of Tarshish"). It is mentioned in Cant. 5:14; Dan. 10:6; Rev. 21:20. In Ezek. 28:13 the LXX. render the word by "chrysolite," which the Jewish historian Josephus regards as its proper translation. This also is the rendering given in the Authorized Version in the margin. That was a gold-coloured gem, the topaz of ancient authors.
Dictionary
Kedron
The valley, now quite narrow, between the Mount of Olives and Mount Moriah. The upper part of it is called the Valley of Jehoshaphat. The LXX., in 1 Kings 15:13, translate "of the cedar." The word means "black," and may refer to the colour of the water or the gloom of the ravine, or the black green of the cedars which grew there. John 18:1, "Cedron," only here in New Testament. (See [337]KIDRON.)