Resultados para: "COLORS"

brick--There being no stone in that quarter, brick is, and was, the only material used for building, as appears in the mass of ruins which at the Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried--others burnt in the kiln and of different colors. slime--bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt brick remains of antiquity.

son of his old age--Benjamin being younger, was more the son of his old age and consequently on that ground might have been expected to be the favorite. Literally rendered, it is "son of old age to him"--Hebrew phrase, for "a wise son"--one who possessed observation and wisdom above his years--an old head on young shoulders. made him a coat of many colors--formed in those early days by sewing together patches of colored cloth, and considered a dress of distinction (Jdg 5:30; Sa2 13:18). The passion for various colors still reigns among the Arabs and other people of the East, who are fond of dressing their children in this gaudy attire. But since the art of interweaving various patterns was introduced, "the coats of colors" are different now from what they seem to have been in patriarchal times, and bear a close resemblance to the varieties of tartan.

they stripped Joseph out of his coat . . . of many colors--Imagine him advancing in all the unsuspecting openness of brotherly affection. How astonished and terrified must he have been at the cold reception, the ferocious aspect, the rough usage of his unnatural assailants! A vivid picture of his state of agony and despair was afterwards drawn by themselves (compare Gen 42:21).

the court of the tabernacle--The enclosure in which the edifice stood was a rectangular court, extending rather more than fifty yards in length and half that space in breadth, and the enclosing parapet was about three yards or half the height of the tabernacle. That parapet consisted of a connected series of curtains, made of fine twined linen yarn, woven into a kind of network, so that the people could see through; but that large curtain which overhung the entrance was of a different texture, being embroidered and dyed with variegated colors, and it was furnished with cords for pulling it up or drawing it aside when the priests had occasion to enter. The curtains of this enclosure were supported on sixty brazen pillars which stood on pedestals of the same metal, but their capitals and fillets were of silver, and the hooks on which they were suspended were of silver also.

ephod--It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colors, and further enriched with golden tissue, the threads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short--reaching from the breast to a little below the loins--and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with the back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on which the names of the twelve tribes were engraved, and set in golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplishment of the divine promises in their favor. The ephod was fastened by a girdle of the same costly materials, that is, dyed, embroidered, and wrought with threads of gold. It was about a handbreadth wide and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Rev 1:13).

The garment . . . that the . . . leprosy is in--It is well known that infectious diseases, such as scarlet fever, measles, the plague, are latently imbibed and carried by the clothes. But the language of this passage clearly indicates a disease to which clothes themselves were subject, and which was followed by effects on them analogous to those which malignant leprosy produces on the human body--for similar regulations were made for the rigid inspection of suspected garments by a priest as for the examination of a leprous person. It has long been conjectured and recently ascertained by the use of a lens, that the leprous condition of swine is produced by myriads of minute insects engendered in their skin; and regarding all leprosy as of the same nature, it is thought that this affords a sufficient reason for the injunction in the Mosaic law to destroy the clothes in which the disease, after careful observation, seemed to manifest itself. Clothes are sometimes seen contaminated by this disease in the West Indies and the southern parts of America [WHITLAW, Code of Health]; and it may be presumed that, as the Hebrews were living in the desert where they had not the convenience of frequent changes and washing, the clothes they wore and the skin mats on which they lay, would be apt to breed infectious vermin, which, being settled in the stuff, would imperceptibly gnaw it and leave stains similar to those described by Moses. It is well known that the wool of sheep dying of disease, if it had not been shorn from the animal while living, and also skins, if not thoroughly prepared by scouring, are liable to the effects described in this passage. The stains are described as of a greenish or reddish color, according, perhaps, to the color or nature of the ingredients used in preparing them; for acids convert blue vegetable colors into red and alkalis change then into green [BROWN]. It appears, then, that the leprosy, though sometimes inflicted as a miraculous judgment (Num 12:10; Kg2 5:27) was a natural disease, which is known in Eastern countries still; while the rules prescribed by the Hebrew legislator for distinguishing the true character and varieties of the disease and which are far superior to the method of treatment now followed in those regions, show the divine wisdom by which he was guided. Doubtless the origin of the disease is owing to some latent causes in nature; and perhaps a more extended acquaintance with the archÃ&brvbrology of Egypt and the natural history of the adjacent countries, may confirm the opinion that leprosy results from noxious insects or a putrid fermentation. But whatever the origin or cause of the disease, the laws enacted by divine authority regarding it, while they pointed in the first instance to sanitary ends, were at the same time intended, by stimulating to carefulness against ceremonial defilement, to foster a spirit of religious fear and inward purity. Next: Leviticus Chapter 14

on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies--Judah, placed at the head of a camp composed of three tribes rallying under its standard, was said to have combined the united colors in the high priest's breastplate, but called by the name of Judah. They were appointed to occupy the east side and to take the lead in the march, which, for the most part, was in an easterly direction. Nahshon--or Naasson (Mat 1:4; Luk 3:32-33). shall be captain--It appears that the twelve men who were called to superintend the census were also appointed to be the captains of their respective tribes--a dignity which they owed probably to the circumstances, formerly noticed, of their holding the hereditary office of head or "prince."

They have corrupted themselves--that is, the Israelites by their frequent lapses and their inveterate attachment to idolatry. their spot is not the spot of his children--This is an allusion to the marks which idolaters inscribe on their foreheads or their arms with paint or other substances, in various colors and forms--straight, oval, or circular, according to the favorite idol of their worship.

a goodly Babylonish garment--literally, "a mantle of Shinar." The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors, generally arranged in figured patterns, probably resembling those of modern Turkish carpets, and the colors were either interwoven in the loom or embroidered with the needle. two hundred shekels of silver--equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel. a wedge of gold--literally, an ingot or bar in the shape of a tongue.

Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, &c.--The fondness for dress, which anciently distinguished Oriental women, is their characteristic still. It appears in their love of bright, gay, and divers colors, in profuse display of ornaments, and in various other forms. The inmost depths of the poet's feeling are stirred, and his amiable disposition appears in the strong desire to celebrate the good qualities of Saul, as well as Jonathan. But the praises of the latter form the burden of the poem, which begins and ends with that excellent prince. Next: 2 Samuel Chapter 2

Mephibosheth . . . came down to meet the king--The reception given to Mephibosheth was less creditable to David. The sincerity of that prince's grief for the misfortunes of the king cannot be doubted. He had neither dressed his feet--not taken the bath, nor trimmed his beard--The Hebrews cut off the hair on the upper lip (see on Lev 13:45), and cheeks, but carefully cherished it on the chin from ear to ear. Besides dyeing it black or red colors, which, however, is the exception, and not the rule in the East, there are various modes of trimming it: they train it into a massy, bushy form, swelling and round; or they terminate it like a pyramid, in a sharp point. Whatever the mode, it is always trimmed with the greatest care; and they usually carry a small comb for the purpose. The neglect of this attention to his beard was an undoubted proof of the depth of Mephibosheth's grief. The king seems to have received him upbraidingly, and not to have been altogether sure either of his guilt or innocence. It is impossible to commend the cavalier treatment, any more than to approve the partial award, of David in this case. If he were too hurried and distracted by the pressure of circumstances to inquire fully into the matter, he should have postponed his decision; for if by "dividing the land" (Sa2 19:29) he meant that the former arrangement should be continued by which Mephibosheth was acknowledged the proprietor, and Ziba the farmer, it was a hardship inflicted on the owner to fix him with a tenant who had so grossly slandered him. But if by "dividing the land," they were now to share alike, the injustice of the decision was greatly increased. In any view, the generous, disinterested spirit displayed by Mephibosheth was worthy a son of the noble-hearted Jonathan.

Send me now therefore a man cunning to work--Masons and carpenters were not asked for. Those whom David had obtained (Ch1 14:1) were probably still remaining in Jerusalem, and had instructed others. But he required a master of works; a person capable, like Bezaleel (Exo 35:31), of superintending and directing every department; for, as the division of labor was at that time little known or observed, an overseer had to be possessed of very versatile talents and experience. The things specified, in which he was to be skilled, relate not to the building, but the furniture of the temple. Iron, which could not be obtained in the wilderness when the tabernacle was built, was now, through intercourse with the coast, plentiful and much used. The cloths intended for curtains were, from the crimson or scarlet-red and hyacinth colors named, evidently those stuffs, for the manufacture and dyeing of which the Tyrians were so famous. "The graving," probably, included embroidery of figures like cherubim in needlework, as well as wood carving of pomegranates and other ornaments.

he garnished the house with precious stones for beauty--better, he paved the house with precious and beautiful marble [KITTO]. It may be, after all, that these were stones with veins of different colors for decorating the walls. This was an ancient and thoroughly Oriental kind of embellishment. There was an under pavement of marble, which was covered with planks of fir. The whole interior was lined with boards, richly decorated with carved work, clusters of foliage and flowers, among which the pomegranate and lotus (or water-lily) were conspicuous; and overlaid, excepting the floor, with gold, either by gilding or in plates (1Ki. 6:1-38).

Where were white, green, and blue hangings, &c.--The fashion, in the houses of the great, on festive occasions, was to decorate the chambers from the middle of the wall downward with damask or velvet hangings of variegated colors suspended on hooks, or taken down at pleasure. the beds were of gold and silver--that is, the couches on which, according to Oriental fashion, the guests reclined, and which were either formed entirely of gold and silver or inlaid with ornaments of those costly metals, stood on an elevated floor of parti-colored marble.

great waters--the wide waters of the sea. seed--"grain," or crop, as in Sa1 8:15; Job 39:12. Sihor--literally, "dark-colored"; applied to the Nile, as the Egyptian Jeor, and the Greek Melas, to express the "dark, turbid" colors given to its waters by the fertilizing soil which it deposits at its yearly overflow (Jer 2:18). harvest of the river--the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Gen. 41:1-57; Gen. 42:1-38; Gen. 43:1-34). her revenue--Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits. mart-- (Eze 27:3). No city was more favorably situated for commerce.

This verse explains the wretchedness spoken of in Isa 24:16. Jeremiah (Jer 48:43-44) uses the same words. They are proverbial; Isa 24:18 expressing that the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse, on the opposite side (Amo 5:19). "Fear" is the term applied to the cords with feathers of all colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare. HORSLEY makes the connection. Indignant at the treatment which the Just One received, the prophet threatens the guilty land with instant vengeance.

deckedst . . . with divers colours--or, "didst make . . . of divers colors" [FAIRBAIRN]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [CALVIN]. Compare as to "woven hangings for Astarte" (the right translation for "grove") Kg2 23:7. the like . . . shall not come, neither shall . . . be--rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.

by night--The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant (Zac 1:7). a man--Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah" (Zac 1:11-12), "Jehovah the angel of the covenant" (Mal 3:1; compare Gen 16:7 with Zac 1:13; Gen 22:11 with Zac 1:12; Exo 3:2 with Zac 1:4). Being at once divine and human, He must be God and man in one person. riding--implying swiftness in executing God's will in His providence; hastening to help His people. red horse--the color that represents bloodshed: implying vengeance to be inflicted on the foes of Israel (compare Kg2 3:22; Isa 63:1-2; Rev 6:4); also fiery zeal. among the myrtle trees--symbol of the Jewish Church: not a stately cedar, but a lowly, though fragrant, myrtle. It was its depressed state that caused the Jews to despond; this vision is designed to cheer them with better hopes. The uncreated angel of Jehovah's presence standing (as His abiding place, Psa 132:14) among them, is a guarantee for her safety, lowly though she now be. in the bottom--in a low place or bottom of a river; alluding to Babylon near the rivers Euphrates and Tigris, the scene of Judah's captivity. The myrtle delights in low places and the banks of waters [PEMBELLUS]. MAURER translates, from a different root, "in a shady place." red horses--that is, horsemen mounted on red horses; Zac 1:10-11, confirm this view. speckled . . . white--The "white" implies triumph and victory for Judah; "speckled" (from a root "to intertwine"), a combination of the two colors white and red (bay [MOORE]), implies a state of things mixed, partly prosperous, partly otherwise [HENDERSON]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the "white") to the Jews themselves in God's arrangements for His people [MOORE]. Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (compare Zac 6:2-3). God has ministers of every kind for promoting the interests of His Church.

Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres--or, whitewashed sepulchres. (Compare Act 23:3). The process of whitewashing the sepulchres, as LIGHTFOOT says, was performed on a certain day every year, not for ceremonial cleansing, but., as the following words seem rather to imply, to beautify them. which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness--What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Psa 5:9; Rom 3:13). But our Lord, stripping off the figure, next holds up their iniquity in naked colors. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets--that is "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Luk 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted frown coming in contact with such corrupt characters.

James--placed first in the oldest manuscripts, even before Peter, as being bishop of Jerusalem, and so presiding at the council (Acts 15:1-29). He was called "the Just," from his strict adherence to the law, and so was especially popular among the Jewish party though he did not fall into their extremes; whereas Peter was somewhat estranged from them through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament: to James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door to the Gentiles but who was Judaically disposed, the Jews of the dispersion; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned into an utterly opposite direction, the Gentiles. Not separately and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The twelve foundation-stones of various colors are joined together to the one great foundation-stone on which they rest (Co1 3:11; Rev 21:14, Rev 21:19-20). John had got an intimation in Jesus' lifetime of the admission of the Gentiles (Joh 12:20-24). seemed--that is, were reputed to be (see on Gal 2:2 and Gal 2:6) pillars, that is, weighty supporters of the Church (compare Pro 9:1; Rev 3:12). perceived the grace . . . given unto me-- (Pe2 3:15). gave to me and Barnabas the right hands of fellowship--recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase, Lam 5:6; Eze 17:18. heathen--the Gentiles.

the same things--Mutatis mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have in their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers various colors. Equality of nature and faith is superior to distinctions of rank [BENGEL]. Christianity makes all men brothers: compare Lev 25:42-43; Deu 15:12; Jer 34:14 as to how the Hebrews were bound to treat their brethren in service; much more ought Christians to act with love. threatening--Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination. your Master also--The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. SENECA [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you. neither . . . respect of persons--He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Act 10:34; Rom 2:11; Gal 2:6; Col 3:25; Pe1 1:17). Derived from Deu 10:17; Ch2 19:7.

was--omitted in the two oldest manuscripts but supported by Vulgate and Coptic. to look upon--Greek, "in sight," or "appearance." jasper--From Rev 21:11, where it is called most precious, which the jasper was not, EBRARD infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in Rev 21:11 it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in Rev 1:14; Rev 10:1; Eze 1:4; Eze 8:2; Dan 7:9. rainbow round about the throne--forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence (Rev 4:5) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare DE BURGH, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension (Act 1:9); at His coming again (Rev 4:7).

Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from Rev 19:11-12. bow-- (Psa 45:4-5). crown--Greek, "stephanos," the garland or wreath of a conqueror, which is also implied by His white horse, white being the emblem of victory. In Rev 19:11-12 the last step in His victorious progress is represented; accordingly there He wears many diadems (Greek, "diademata"; not merely Greek, "stephanoi," "crowns" or "wreaths"), and is personally attended by the hosts of heaven. Compare Zac 1:7-17; Zac 6:1-8; especially Rev 6:10 below, with Zac 1:12; also compare the colors of the four horses. and to conquer--that is, so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, secondarily, the elect will be gathered out through His word and His judgments.