Translation | Verse | Text |
King James | Ge 47:17 | And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year. |
Word | American Tract Society - Definition |
BREAD | A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked. The ancient Hebrews had several ways of baking bread: of baking bread: they often baked it under the ashes upon the earth, upon round copper or iron plates, or in pans or stoves made on purpose. The Arabians and other oriental nations, among whom wood is scarce, often bake their bread between two fires made of cow-dung, which burns slowly. The bread is good, if eaten the same day, but the crust is black and burnt, and retains a smell of the fuel used in baking it. This explains Eze 4:9,15. The Hebrews, in common with other eastern people, had a kind of oven, (tannoor,) which is like a large pitcher, open at top, in which they made a fire. When it was well heated, they mingled flour in water, and this paste they applied to the outside of the pitcher. Such bread is baked in an instant, and is taken off in thin, fine pieces, like our wafers, Le 2:1-16. Bread was also baked in cavities sunk in the ground, or the floor of the tent, and well lined with compost or cement. A tire was built on the floor of this oven; and the sides being sufficiently heated, thin cakes were adroitly stuck upon towns there were public ovens, and bakers by trade, Jer 37:21 Ho 7:4. As the Hebrews generally made their bread thin, and in the form of flat cakes, or wafers, they did not cut it with a knife, but broke it, La 4:4, which gave rise to that expression so usual in Scripture, of "breaking bread," to signify eating, sitting down to table, taking a repast. In the institution of the Lord's supper, our Savior broke the bread which he had consecrated; whence "to break bread," and "breaking of bread," in the New Testament are used for celebrating the Lord's supper. See under EATING. SHOWBREAD, Heb. Bread of presence, was bread offered every Sabbath-day to God on the golden table which stood in the holy place, Ex 25:30; twelve cakes of unleavened bread, offered with salt and frankincense, Le 2:13 24:5-9. The show-bread could be lawfully eaten by none but the priests; nevertheless, David having received some of these loaves from the high-priest Abimelech, ate of them without scruple in his necessity, 1Sa 21:1-6; and our Savior quotes his example to justify the disciples, who had bruised ears of corn, and were eating them on the Sabbath-day. Mt 12:1- 4. |
Word | Easton Dictionary - Definition |
BREAD | among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14). Bread was prepared by kneading in wooden bowls or "kneading troughs" (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always unleavened (Ex. 12:15-20; Deut. 16:3). In the towns there were public ovens, which were much made use of for baking bread; there were also bakers by trade (Hos. 7:4; Jer. 37:21). Their ovens were not unlike those of modern times. But sometimes the bread was baked by being placed on the ground that had been heated by a fire, and by covering it with the embers (1 Kings 19:6). This was probably the mode in which Sarah prepared bread on the occasion referred to in Gen. 18:6. In Lev. 2 there is an account of the different kinds of bread and cakes used by the Jews. (See BAKE.) The shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and presented hot on the golden table every Sabbath. They were square or oblong, and represented the twelve tribes of Israel. The old loaves were removed every Sabbath, and were to be eaten only by the priests in the court of the sanctuary (Ex. 25:30; Lev. 24:8; 1 Sam. 21:1-6; Matt. 12:4). The word bread is used figuratively in such expressions as "bread of sorrows" (Ps. 127:2), "bread of tears" (80:5), i.e., sorrow and tears are like one's daily bread, they form so great a part in life. The bread of "wickedness" (Prov. 4:17) and "of deceit" (20:17) denote in like manner that wickedness and deceit are a part of the daily life. |
Word | Easton Dictionary - Definition |
CATTLE | abounded in the Holy Land. To the rearing and management of them the inhabitants chiefly devoted themselves (Deut. 8:13; 12:21; 1 Sam. 11:5; 12:3; Ps. 144:14; Jer. 3:24). They may be classified as, (1.) Neat cattle. Many hundreds of these were yearly consumed in sacrifices or used for food. The finest herds were found in Bashan, beyond Jordan (Num. 32:4). Large herds also pastured on the wide fertile plains of Sharon. They were yoked to the plough (1 Kings 19:19), and were employed for carrying burdens (1 Chr. 12:40). They were driven with a pointed rod (Judg. 3:31) or goad (q.v.). According to the Mosaic law, the mouths of cattle employed for the threshing-floor were not to be muzzled, so as to prevent them from eating of the provender over which they trampled (Deut. 25:4). Whosoever stole and sold or slaughtered an ox must give five in satisfaction (Ex. 22:1); but if it was found alive in the possession of him who stole it, he was required to make double restitution only (22:4). If an ox went astray, whoever found it was required to bring it back to its owner (23:4; Deut. 22:1, 4). An ox and an ass could not be yoked together in the plough (Deut. 22:10). (2.) Small cattle. Next to herds of neat cattle, sheep formed the most important of the possessions of the inhabitants of Palestine (Gen. 12:16; 13:5; 26:14; 21:27; 29:2, 3). They are frequently mentioned among the booty taken in war (Num. 31:32; Josh. 6:21; 1 Sam. 14:32; 15:3). There were many who were owners of large flocks (1 Sam. 25:2; 2 Sam. 12:2, comp. Job 1:3). Kings also had shepherds "over their flocks" (1 Chr. 27:31), from which they derived a large portion of their revenue (2 Sam. 17:29; 1 Chr. 12:40). The districts most famous for their flocks of sheep were the plain of Sharon (Isa. 65: 10), Mount Carmel (Micah 7:14), Bashan and Gilead (Micah 7:14). In patriarchal times the flocks of sheep were sometimes tended by the daughters of the owners. Thus Rachel, the daughter of Laban, kept her father's sheep (Gen. 29:9); as also Zipporah and her six sisters had charge of their father Jethro's flocks (Ex. 2:16). Sometimes they were kept by hired shepherds (John 10:12), and sometimes by the sons of the family (1 Sam. 16:11; 17:15). The keepers so familiarized their sheep with their voices that they knew them, and followed them at their call. Sheep, but more especially rams and lambs, were frequently offered in sacrifice. The shearing of sheep was a great festive occasion (1 Sam. 25:4; 2 Sam. 13:23). They were folded at night, and guarded by their keepers against the attacks of the lion (Micah 5:8), the bear (1 Sam. 17:34), and the wolf (Matt. 10:16; John 10:12). They were liable to wander over the wide pastures and go astray (Ps. 119:176; Isa. 53:6; Hos. 4:16; Matt. 18:12). Goats also formed a part of the pastoral wealth of Palestine (Gen. 15:9; 32:14; 37:31). They were used both for sacrifice and for food (Deut. 14:4), especially the young males (Gen. 27:9, 14, 17; Judg. 6:19; 13:15; 1 Sam. 16:20). Goat's hair was used for making tent cloth (Ex. 26:7; 36:14), and for mattresses and bedding (1 Sam. 19:13, 16). (See GOAT.) |
Word | American Tract Society - Definition |
FLOCKS | See SHEEP. |
Word | American Tract Society - Definition |
HORSES | Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23 Es 6:8 Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17 50:9 So 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6 2Sa 8:4. The object of this was to restrain them from growing proud, idolatrous, and fond of conquest, Isa 31:1-3. Solomon, however, procured a large cavalry and chariot force, 2Ch 1:14-17 9:25. Horses were sometimes consecrated to idols, 2Ki 23:11, and were often used as symbols of angelic and earthly powers, under the control of God, 2Ki 2:11 6:15-17 Zec 1:8 6:2-6 Re 2:18:13. |
Word | American Tract Society - Definition |
JOSEPH | 1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering faith, of self-control in youth and patience in adversity, of discretion and fidelity in all stations of life, serenely walking with God through all, and at death intrusting soul and body alike into his hands, Heb 11:22; may well lead the young reader to cry, Oh that the God of Joseph were my God, Ge 37:1-36 39:1-50:26. Joseph died, aged on hundred and ten, B. C. 1637; and when the Israelites, a century and a half later, went up from Egypt, they took his bones, and at length buried them in Shechem, Ex 13:19 Jos 24:32. A Mohammedan wely or tomb covers the spot regarded generally, and it may be correctly, as the place of his burial. It is a low stone enclosure, and stands in quiet seclusion among high trees, at the western entrance of the valley of Shechem, at the right of the traveller's path and nearer mount Ebal than mount Gerizim. 2. The husband of Mary, Christ's mother. His genealogy is traced in Mt 1:1-15, to David, Judah, and Abraham. See GENEALOGY. His residence was at Nazareth in Galilee, where he followed the occupation of a carpenter, to which Christ also was trained, Mr 6:3. He was a pious and honorable man, as appears from his whole course towards Mary and her son. They both attended the Passover at Jerusalem when Christ was twelve years of age, Lu 2:41-51; and as no more is said of him in the sacred narrative, and Christ committed Mary to the care of one of his disciples, he is generally supposed to have died before Christ began his public ministry. He seems to have been well known among the Jews, Mr 6:3 Joh 6:42. 3. A native of Arimathea, but at the time of Christ's crucifixion a resident at Jerusalem. He was doubtless a believer in the Messiah, and "waited for the kingdom of God." He was a member of the Jewish Sanhedrim, and opposed in vain their action in condemning the Savior, Lu 23:51. When all was over, he "went in boldly unto Pilate, and craved the body of Jesus." It was now night and the Jewish Sabbath was at hand. He therefore, with the aid of Nicodemus, wrapped the body in spices, for the time, and laid it in his own tomb, Mr 15:43-46 Joh 19:38-42. 4. A disciple of Christ, also named Justus, and Barsabas. See BARSABAS. |
Word | Easton Dictionary - Definition |
JOSEPH | remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, "God hath taken away [Heb. 'asaph] my reproach." "The Lord shall add [Heb. yoseph] to me another son" (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. "Now Israel loved Joseph more than all his children, because he was the son of his old age," and he "made him a long garment with sleeves" (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be rendered, "a coat of many pieces", i.e., a patchwork of many small pieces of divers colours. When he was about seventeen years old Joseph incurred the jealous hatred of his brothers (Gen. 37:4). They "hated him, and could not speak peaceably unto him." Their anger was increased when he told them his dreams (37:11). Jacob desiring to hear tidings of his sons, who had gone to Shechem with their flocks, some 60 miles from Hebron, sent Joseph as his messenger to make inquiry regarding them. Joseph found that they had left Shechem for Dothan, whither he followed them. As soon as they saw him coming they began to plot against him, and would have killed him had not Reuben interposed. They ultimately sold him to a company of Ishmaelite merchants for twenty pieces (shekels) of silver (about $2, 10s.), ten pieces less than the current value of a slave, for "they cared little what they had for him, if so be they were rid of him." These merchants were going down with a varied assortment of merchandise to the Egyptian market, and thither they conveyed him, and ultimately sold him as a slave to Potiphar, an "officer of Pharaoh's, and captain of the guard" (Gen. 37:36). "The Lord blessed the Egyptian's house for Joseph's sake," and Potiphar made him overseer over his house. At length a false charge having been brought against him by Potiphar's wife, he was at once cast into the state prison (39; 40), where he remained for at least two years. After a while the "chief of the cupbearers" and the "chief of the bakers" of Pharaoh's household were cast into the same prison (40:2). Each of these new prisoners dreamed a dream in the same night, which Joseph interpreted, the event occurring as he had said. This led to Joseph's being remembered subsequently by the chief butler when Pharaoh also dreamed. At his suggestion Joseph was brought from prison to interpret the king's dreams. Pharaoh was well pleased with Joseph's wisdom in interpreting his dreams, and with his counsel with reference to the events then predicted; and he set him over all the land of Egypt (Gen. 41:46), and gave him the name of Zaphnath-paaneah. He was married to Asenath, the daughter of the priest of On, and thus became a member of the priestly class. Joseph was now about thirty years of age. As Joseph had interpreted, seven years of plenty came, during which he stored up great abundance of corn in granaries built for the purpose. These years were followed by seven years of famine "over all the face of the earth," when "all countries came into Egypt to Joseph to buy corn" (Gen. 41:56, 57; 47:13, 14). Thus "Joseph gathered up all the money that was in the land of Egypt, and in the land of Canaan, for the corn which they bought." Afterwards all the cattle and all the land, and at last the Egyptians themselves, became the property of Pharaoh. During this period of famine Joseph's brethren also came down to Egypt to buy corn. The history of his dealings with them, and of the manner in which he at length made himself known to them, is one of the most interesting narratives that can be read (Gen. 42-45). Joseph directed his brethren to return and bring Jacob and his family to the land of Egypt, saying, "I will give you the good of the land of Egypt, and ye shall eat the fat of the land. Regard not your stuff; for the good of all the land is yours." Accordingly Jacob and his family, to the number of threescore and ten souls, together with "all that they had," went down to Egypt. They were settled in the land of Goshen, where Joseph met his father, and "fell on his neck, and wept on his neck a good while" (Gen. 46:29). The excavations of Dr. Naville have shown the land of Goshen to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen (Egyptian Qosem) they had pasture for their flocks, were near the Asiatic frontier of Egypt, and were out of the way of the Egyptian people. An inscription speaks of it as a district given up to the wandering shepherds of Asia. Jacob at length died, and in fulfilment of a promise which he had exacted, Joseph went up to Canaan to bury his father in "the field of Ephron the Hittite" (Gen. 47:29-31; 50:1-14). This was the last recorded act of Joseph, who again returned to Egypt. "The 'Story of the Two Brothers,' an Egyptian romance written for the son of the Pharaoh of the Oppression, contains an episode very similar to the Biblical account of Joseph's treatment by Potiphar's wife. Potiphar and Potipherah are the Egyptian Pa-tu-pa-Ra, 'the gift of the sun-god.' The name given to Joseph, Zaphnath-paaneah, is probably the Egyptian Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e., of the Pharaoh. There are many instances in the inscriptions of foreigners in Egypt receiving Egyptian names, and rising to the highest offices of state." By his wife Asenath, Joseph had two sons, Manasseh and Ephraim (Gen. 41:50). Joseph having obtained a promise from his brethren that when the time should come that God would "bring them unto the land which he sware to Abraham, to Isaac, and to Jacob," they would carry up his bones out of Egypt, at length died, at the age of one hundred and ten years; and "they embalmed him, and he was put in a coffin" (Gen. 50:26). This promise was faithfully observed. Their descendants, long after, when the Exodus came, carried the body about with them during their forty years' wanderings, and at length buried it in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor (Josh. 24:32; comp. Gen. 33:19). With the death of Joseph the patriarchal age of the history of Israel came to a close. The Pharaoh of Joseph's elevation was probably Apepi, or Apopis, the last of the Hyksos kings. Some, however, think that Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH ), long after the expulsion of the Hyksos. The name Joseph denotes the two tribes of Ephraim and Manasseh in Deut. 33:13-17; the kingdom of Israel in Ezek. 37:16, 19, Amos 5:6; and the whole covenant people of Israel in Ps. 81:4. (2.) One of the sons of Asaph, head of the first division of sacred musicians (1 Chr. 25:2, 9). (3.) The son of Judah, and father of Semei (Luke 3:26). Other two of the same name in the ancestry of Christ are also mentioned (3:24, 30). (4.) The foster-father of our Lord (Matt. 1:16; Luke 3:23). He lived at Nazareth in Galilee (Luke 2:4). He is called a "just man." He was by trade a carpenter (Matt. 13:55). He is last mentioned in connection with the journey to Jerusalem, when Jesus was twelve years old. It is probable that he died before Jesus entered on his public ministry. This is concluded from the fact that Mary only was present at the marriage feast in Cana of Galilee. His name does not appear in connection with the scenes of the crucifixion along with that of Mary (q.v.), John 19:25. (5.) A native of Arimathea, probably the Ramah of the Old Testament (1 Sam. 1:19), a man of wealth, and a member of the Sanhedrim (Matt. 27:57; Luke 23:50), an "honourable counsellor, who waited for the kingdom of God." As soon as he heard the tidings of Christ's death, he "went in boldly" (lit. "having summoned courage, he went") "unto Pilate, and craved the body of Jesus." Pilate having ascertained from the centurion that the death had really taken place, granted Joseph's request, who immediately, having purchased fine linen (Mark 15:46), proceeded to Golgotha to take the body down from the cross. There, assisted by Nicodemus, he took down the body and wrapped it in the fine linen, sprinkling it with the myrrh and aloes which Nicodemus had brought (John 19:39), and then conveyed the body to the new tomb hewn by Joseph himself out of a rock in his garden hard by. There they laid it, in the presence of Mary Magdalene, Mary the mother of Joses, and other women, and rolled a great stone to the entrance, and departed (Luke 23:53, 55). This was done in haste, "for the Sabbath was drawing on" (comp. Isa. 53:9). (6.) Surnamed Barsabas (Acts 1:23); also called Justus. He was one of those who "companied with the apostles all the time that the Lord Jesus went out and in among them" (Acts 1:21), and was one of the candidates for the place of Judas. |
Word | American Tract Society - Definition |
YEAR | The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48 minutes, and 47.7 seconds,) or the period of the revolution of the earth around the sun, and to the return of the seasons, they added a whole month after Adar, usually once in three years. This intercalary month they call Ve-adar. See MONTH. The ancient Hebrews appear to have had no formal and established era, but to have dated from the most memorable events in their history; as from the exodus out of Egypt, Ex 19:1 Nu 33:38 1Ki 6:1; from the erection of Solomon's temple, 1Ki 8:1 9:10; and from the Babylonish captivity, Eze 33:21 40:1. See SABBATICAL YEAR, and JUBILEE. The phrase, "from two years old and under," Mt 2:16, that is, "from a child of two years and under," is thought by some to include all the male children who had not entered their second year; and by others, all who were near the beginning of their second year, within a few months before or after. The cardinal and ordinal numbers are often used indiscriminately. Thus in Ge 7:6,11, Noah is six hundred years old, and soon after in his six hundredth year; Christ rose from the dead "three days after," Mt 27:63, and "on the third day," Mt 16:21; circumcision took place when the child was "eight days old," Ge 17:11, and "on the eighth day," Le 12:3. Compare Lu 1:59 2:21. Many slight discrepancies in chronology may be thus accounted for. |
Word | Easton Dictionary - Definition |
YEAR | Heb. shanah, meaning "repetition" or "revolution" (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year. |
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