Reference: Testament
American
In Scripture, usually signifies covenant, and not a man's last will, Mt 26:28. Both meanings are blended, however, in Heb 9:16-17. Paul speaks of the New Testament, or covenant, in the blood of the Redeemer; and calls the law the old covenant, and the gospel the new covenant, 1Co 1-16; 11:25; 2Co 3:6,14; Heb 7:22; 10; 12:24. See BIBLE, and COVENANT.
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For this is My blood of the new covenant, which [ ratifies the agreement and] is being poured out for many for the forgiveness of sins.
[It is He] Who has qualified us [making us to be fit and worthy and sufficient] as ministers and dispensers of a new covenant [of salvation through Christ], not [ministers] of the letter (of legally written code) but of the Spirit; for the code [of the Law] kills, but the [Holy] Spirit makes alive.
In fact, their minds were grown hard and calloused [they had become dull and had lost the power of understanding]; for until this present day, when the Old Testament (the old covenant) is being read, that same veil still lies [on their hearts], not being lifted [to reveal] that in Christ it is made void and done away.
In keeping with [the oath's greater strength and force], Jesus has become the Guarantee of a better (stronger) agreement [a more excellent and more advantageous covenant].
For where there is a [last] will and testament involved, the death of the one who made it must be established, For a will and testament is valid and takes effect only at death, since it has no force or legal power as long as the one who made it is alive.
Easton
occurs twelve times in the New Testament (Heb 9:15, etc.) as the rendering of the Gr. diatheke, which is twenty times rendered "covenant" in the Authorized Version, and always so in the Revised Version. The Vulgate translates incorrectly by testamentum, whence the names "Old" and "New Testament," by which we now designate the two sections into which the Bible is divided. (See Bible.)
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[Christ, the Messiah] is therefore the Negotiator and Mediator of an [entirely] new agreement (testament, covenant), so that those who are called and offered it may receive the fulfillment of the promised everlasting inheritance -- "since a death has taken place which rescues and delivers and redeems them from the transgressions committed under the [old] first agreement.
Fausets
(See COVENANT; HEIR; WILLS.)
Hastings
The word is not found in the OT. In the text of the RV of the NT it occurs only twice (Heb 9:16 f.) and is used to translate the Gr. word diath
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To make true and show the mercy and compassion and kindness [promised] to our forefathers and to remember and carry out His holy covenant [to bless, which is all the more sacred because it is made by God Himself],
And He said to him, Leave your own country and your relatives and come into the land (region) that I will point out to you.
And this will be My covenant (My agreement) with them when I shall take away their sins.
To speak in terms of human relations, brethren, [if] even a man makes a last will and testament (a merely human covenant), no one sets it aside or makes it void or adds to it when once it has been drawn up and signed (ratified, confirmed).
[Christ, the Messiah] is therefore the Negotiator and Mediator of an [entirely] new agreement (testament, covenant), so that those who are called and offered it may receive the fulfillment of the promised everlasting inheritance -- "since a death has taken place which rescues and delivers and redeems them from the transgressions committed under the [old] first agreement.
[Christ, the Messiah] is therefore the Negotiator and Mediator of an [entirely] new agreement (testament, covenant), so that those who are called and offered it may receive the fulfillment of the promised everlasting inheritance -- "since a death has taken place which rescues and delivers and redeems them from the transgressions committed under the [old] first agreement. For where there is a [last] will and testament involved, the death of the one who made it must be established,
For where there is a [last] will and testament involved, the death of the one who made it must be established,
For where there is a [last] will and testament involved, the death of the one who made it must be established, For a will and testament is valid and takes effect only at death, since it has no force or legal power as long as the one who made it is alive. read more. So even the [old] first covenant (God's will) was not inaugurated and ratified and put in force without the shedding of blood. For when every command of the Law had been read out by Moses to all the people, he took the blood of slain calves and goats, together with water and scarlet wool and with a bunch of hyssop, and sprinkled both the Book (the roll of the Law and covenant) itself and all the people, Saying these words: This is the blood that seals and ratifies the agreement (the testament, the covenant) which God commanded [me to deliver to] you.
Morish
See COVENANT, THE NEW.
Watsons
TESTAMENT. The property or estate of the father fell, after his decease, into the possession of his sons, who divided it among themselves equally, with this exception, that the eldest son had two portions. The father expressed his last wishes or will in the presence of witnesses, and probably in the presence of the heirs, 2Ki 20:1. At a more recent period the will was made out in writing. The portion that was given to the sons of concubines depended altogether upon the feelings of the father. Abraham gave presents, to what amount is not known, both to Ishmael and to the sons whom he had by Keturah, and sent them away before his death. It does not appear that they had any other portion in the estate. But Jacob made the sons whom he had by his concubines heirs as well as the others, Ge 21:8-21; 25:1-6; 49:1-27. Moses laid no restrictions upon the choice of fathers in this respect; and we should infer that the sons of concubines, for the most part, received an equal share with the other sons, from the fact, that Jephtha, the son of a concubine, complained that he was excluded without any portion from his father's house, Jg 11:1-7. The daughters not only had no portion in the estate, but, if they were unmarried, were considered as making a part of it, and were sold by their brothers into matrimony. If they had no brothers, or if they had died, the daughters then took the estate, Nu 27:1-8. If any one died intestate, and without offspring, the property was disposed of according to Nu 27:8-11. The servants or the slaves in a family could not claim any share in the estate as a right; but the person who made a will, might, if he chose, make them his heirs, Ge 15:3. Indeed, in some instances, those who had heirs, recognized as such by law, did not deem it unbecoming to bestow the whole or a portion of their estates on faithful and deserving servants, Pr 17:2. The widow of the deceased, like his daughters, had no legal right to a share in the estate. The sons, however, or other relations, were bound to afford her an adequate maintenance, unless it had been otherwise arranged in the will. She sometimes returned back again to her father's house, particularly if the support which the heirs gave her was not such as had been promised, or was not sufficient, Ge 38:11. See also the story of Ruth. The prophets very frequently, and undoubtedly not without cause, exclaim against the neglect and injustice shown to widows, Isa 1:17; 10:2; Jer 7:6; 22:3; Eze 22:7; Ex 22:22-24; De 10:18; 24:17.
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And Abram continued, Look, You have given me no child; and [a servant] born in my house is my heir.
And the child grew and was weaned, and Abraham made a great feast the same day that Isaac was weaned. Now Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking [Isaac]. read more. Therefore she said to Abraham, Cast out this bondwoman and her son, for the son of this bondwoman shall not be an heir with my son Isaac. And the thing was very grievous (serious, evil) in Abraham's sight on account of his son [Ishmael]. God said to Abraham, Do not let it seem grievous and evil to you because of the youth and your bondwoman; in all that Sarah has said to you, do what she asks, for in Isaac shall your posterity be called. And I will make a nation of the son of the bondwoman also, because he is your offspring. So Abraham rose early in the morning and took bread and a bottle of water and gave them to Hagar, putting them on her shoulders, and he sent her and the youth away. And she wandered on [aimlessly] and lost her way in the wilderness of Beersheba. When the water in the bottle was all gone, Hagar caused the youth to lie down under one of the shrubs. Then she went and sat down opposite him a good way off, about a bowshot, for she said, Let me not see the death of the lad. And as she sat down opposite him, he lifted up his voice and wept and she raised her voice and wept. And God heard the voice of the youth, and the angel of God called to Hagar out of heaven and said to her, What troubles you, Hagar? Fear not, for God has heard the voice of the youth where he is. Arise, raise up the youth and support him with your hand, for I intend to make him a great nation. Then God opened her eyes and she saw a well of water; and she went and filled the [empty] bottle with water and caused the youth to drink. And God was with the youth, and he developed; and he dwelt in the wilderness and became an archer. He dwelt in the Wilderness of Paran; and his mother took a wife for him out of the land of Egypt.
Abraham took another wife, and her name was Keturah. And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. read more. Jokshan was the father of Sheba and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim. The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah. And Abraham gave all that he had to Isaac. But to the sons of his concubines [Hagar and Keturah] Abraham gave gifts, and while he was still living he sent them to the east country, away from Isaac his son [of promise].
Then Judah said to Tamar, his daughter-in-law, Remain a widow at your father's house till Shelah my [youngest] son is grown; for he thought, Lest perhaps [if Shelah should marry her] he would die also, as his brothers did. So Tamar went and lived in her father's house.
And Jacob called for his sons and said, Gather yourselves together [around me], that I may tell you what shall befall you in the latter or last days. Gather yourselves together and hear, you sons of Jacob; and hearken to Israel your father. read more. Reuben, you are my firstborn, my might, the beginning (the firstfruits) of my manly strength and vigor; [your birthright gave you] the preeminence in dignity and the preeminence in power. But unstable and boiling over like water, you shall not excel and have the preeminence [of the firstborn], because you went to your father's bed; you defiled it -- "he went to my couch! Simeon and Levi are brothers [equally headstrong, deceitful, vindictive, and cruel]; their swords are weapons of violence. O my soul, come not into their secret council; unto their assembly let not my honor be united [for I knew nothing of their plot], because in their anger they slew men [an honored man, Shechem, and the Shechemites], and in their self-will they disabled oxen. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. I will divide them in Jacob and scatter them in Israel. Judah, you are the one whom your brothers shall praise; your hand shall be on the neck of your enemies; your father's sons shall bow down to you. Judah, a lion's cub! With the prey, my son, you have gone high up [the mountain]. He stooped down, he crouched like a lion, and like a lioness -- "who dares provoke and rouse him? The scepter or leadership shall not depart from Judah, nor the ruler's staff from between his feet, until Shiloh [the Messiah, the Peaceful One] comes to Whom it belongs, and to Him shall be the obedience of the people. Binding His foal to the vine and His donkey's colt to the choice vine, He washes His garments in wine and His clothes in the blood of grapes. His eyes are darker and more sparkling than wine, and His teeth whiter than milk. Zebulun shall live toward the seashore, and he shall be a haven and a landing place for ships; and his border shall be toward Sidon. Issachar is a strong-boned donkey crouching down between the sheepfolds. And he saw that rest was good and that the land was pleasant; and he bowed his shoulder to bear [his burdens] and became a servant to tribute [subjected to forced labor]. Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent by the way, a horned snake in the path, that bites at the horse's heels, so that his rider falls backward. I wait for Your salvation, O Lord. Gad -- "a raiding troop shall raid him, but he shall raid at their heels and assault them [victoriously]. Asher's food [supply] shall be rich and fat, and he shall yield and deliver royal delights. Naphtali is a hind let loose which yields lovely fawns. Joseph is a fruitful bough, a fruitful bough by a well (spring or fountain), whose branches run over the wall. Skilled archers have bitterly attacked and sorely worried him; they have shot at him and persecuted him. But his bow remained strong and steady and rested in the Strength that does not fail him, for the arms of his hands were made strong and active by the hands of the Mighty God of Jacob, by the name of the Shepherd, the Rock of Israel, By the God of your father, Who will help you, and by the Almighty, Who will bless you with blessings of the heavens above, blessings lying in the deep beneath, blessings of the breasts and of the womb. The blessings of your father [on you] are greater than the blessings of my forefathers [Abraham and Isaac on me] and are as lasting as the bounties of the eternal hills; they shall be on the head of Joseph, and on the crown of the head of him who was the consecrated one and the one separated from his brethren and [the one who] is prince among them. Benjamin is a ravenous wolf, in the morning devouring the prey and at night dividing the spoil.
You shall not afflict any widow or fatherless child. If you afflict them in any way and they cry at all to Me, I will surely hear their cry; read more. And My wrath shall burn; I will kill you with the sword, and your wives shall be widows and your children fatherless.
Then came the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, from the families of Manasseh son of Joseph. The names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. They stood before Moses, Eleazar the priest, and the leaders, and all the congregation at the door of the Tent of Meeting, saying, read more. Our father died in the wilderness. He was not among those who assembled together against the Lord in the company of Korah, but died for his own sin [as did all those who rebelled at Kadesh], and he had no sons. Why should the name of our father be removed from his family because he had no son? Give to us a possession among our father's brethren. Moses brought their case before the Lord. And the Lord said to Moses, The daughters of Zelophehad are justified and speak correctly. You shall surely give them an inheritance among their father's brethren, and you shall cause their father's inheritance to pass to them. And say to the Israelites, If a man dies and has no son, you shall cause his inheritance to pass to his daughter.
And say to the Israelites, If a man dies and has no son, you shall cause his inheritance to pass to his daughter. If he has no daughter, you shall give his inheritance to his brethren. read more. If he has no brethren, give his inheritance to his father's brethren. And if his father has no brethren, then give his inheritance to his next of kin, and he shall possess it. It shall be to the Israelites a statute and ordinance, as the Lord commanded Moses.
He executes justice for the fatherless and the widow, and loves the stranger or temporary resident and gives him food and clothing.
You shall not pervert the justice due the stranger or the sojourner or the fatherless, or take a widow's garment in pledge.
Now Jephthah the Gileadite was a mighty warrior, but he was the son of a harlot. Gilead was Jephthah's father. And Gilead's wife also bore him sons, and when his wife's sons grew up, they thrust Jephthah out and said to him, You shall not have an inheritance in our father's house, for you are the son of another woman. read more. Then Jephthah fled from his brothers and dwelt in the land of Tob; and worthless men gathered around Jephthah and went on raids with him. And after a time, the Ammonites made war against Israel. And when the Ammonites made war against Israel, the elders of Gilead went to bring Jephthah out of the land of Tob; And they said to Jephthah, Come and be our leader, that we may fight with the Ammonites. But Jephthah said to the elders of Gilead, Did you not hate me and drive me out of my father's house? Why have you come to me now when you are in trouble?
In those days Hezekiah became deadly ill. The prophet Isaiah son of Amoz came and said to him, Thus says the Lord: Set your house in order, for you shall die; you shall not recover.
A wise servant shall have rule over a son who causes shame, and shall share in the inheritance among the brothers.
Learn to do right! Seek justice, relieve the oppressed, and correct the oppressor. Defend the fatherless, plead for the widow.
To turn aside the needy from justice and to make plunder of the rightful claims of the poor of My people, that widows may be their spoil, and that they may make the fatherless their prey!
If you do not oppress the transient and the alien, the fatherless, and the widow or shed innocent blood [by oppression and by judicial murders] in [Jerusalem] or go after other gods to your own hurt,
Thus says the Lord: Execute justice and righteousness, and deliver out of the hand of the oppressor him who has been robbed. And do no wrong; do no violence to the stranger or temporary resident, the fatherless, or the widow, nor shed innocent blood in this place.
In you have they treated father and mother lightly; in the midst of you they have dealt unjustly and by oppression in relation to the stranger; in you they have wronged the fatherless and the widow.