Translation | Verse | Text |
King James | 2Ki 5:22 | And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. |
Word | American Tract Society - Definition |
EPHRAIM | The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim, this latter name is often used for the kingdom of Israel, Isa 11:13 Jer 31:6 50:19. The FOREST of Ephraim, where Absalom lost his life, was on the east side of the Jordan, near Mahanaim, 2Sa 18:6-8. The TOWN called Ephraim, to which the Savior withdrew from his enemies, Joh 11:54, was probably the same place mentioned in 2Ch 13:19, and called Ophrah in Jos 18:23 1Sa 13:17. See also 2Sa 13:23. It is supposed to be the present Taiyibeh, on a hill overlooking the Jordan valley, five miles northeast of Bethel. |
Word | Easton Dictionary - Definition |
EPHRAIM | double fruitfulness ("for God had made him fruitful in the land of his affliction"). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, "guiding his hands wittingly." Before Joseph's death, Ephraim's family had reached the third generation (Gen. 50:23). |
Word | American Tract Society - Definition |
GARMENTS | The chief garments of the Hebrews were the tunic or inner garment, and the mantle or outer garment. These seem to have constituted a "change of Rainment," Jud 14:13 19:1-30 Ac 9:39. The tunic was of linen, and was worn next to the skin, fitting close to the body; it had armholes, and sometimes wide and open sleeves, and reached below the knees; that worn by females reached to the ankles. The tunic was sometimes woven without seam, like that of Jesus, Joh 19:23. The upper garment or mantle was a piece of cloth nearly square, and two or three yards in length and breadth, which was wrapped round the body, or tied over the shoulders. A man without this robe on was sometimes said to be "naked," Isa 20:2-4 Joh 21:7. This could be so arranged as to form a large bosom for carrying things; and the mantle also served the poor as a bed by night, Ex 22:26,27 Job 22:6. See BOSOM and BED. Between these two garments, the Hebrews sometimes wore a third, called me-il, a long and wide robe or tunic of cotton or linen, without sleeves. The head was usually bare, or covered from too fierce a sunshine, or from rain, by a fold of the outer mantle, 2Sa 15:30 1Ki 19:13 Es 6:12. The priests, however, wore a mitre, bonnet, or sacred turban; and after the captivity, the Jews adopted to some extent the turban, now so universal in the East. Women wore a variety of plain and ornamented headdresses. Veils were also an article of female dress, Isa 3:19. They were of various kinds, and were used alike by married and unmarried women; generally as a token of modesty, or of subjection to the authority of the husband, Ge 24:65 1Co 11:3-10; but sometimes for the purpose of concealment, Ge 38:14. As the Hebrews did not change the fashion of their clothes, as we do, it was common to lay up stores of rainment beforehand, in proportion to their wealth, Isa 3:6. To this Christ alludes when he speaks of treasures, which the moth devours, Mt 6:19 Jas 5:1,2. But though there was a general uniformity in dress from age to age, no doubt various changes took place in the long course of Bible history; and at all times numerous and increasing varieties existed among the different classes, especially in materials and ornaments. In early ages, and where society was wild and rude, the skins of animals were made into clothing, Ge 3:21 Heb 11:37. Spinning, weaving, and needlework soon began to be practiced, Ex 35:25 Jud 5:30. A coarse cloth was made of goats' or camels' hair, and finer cloths of woolen, linen, and probably cotton. Their manufacture was a branch of domestic industry, Pr 31:13-24. The great and wealthy delighted in white rainment; and hence this is also a mark of opulence and prosperity, Ec 9:8. Angels are described as clothed in pure and cheerful white; and such was the appearance of our Savior's rainment during his transfiguration, Mt 17:2. The saints, in like manner, are described as clothed in white robes, Re 7:9,13,14; the righteousness of Christ in which they are clothed is more glorious than that of the angels. The garments of mourning among the Hebrews were sackcloth and haircloth, and their color dark brown or black, Isa 50:3 Re 6:12. As the prophets were penitents by profession, their common clothing was mourning. Widows also dressed themselves much the same. The Hebrews, in common with their neighbors, sometimes used a variety of colors for their gayer and more costly dresses, Jud 5:30. So also according to our version, Ge 37:3,23 2Sa 13:18; though in these passages some understand a tunic with long sleeves. Blue, scarlet, and purple are most frequently referred to, the first being a sacred color. Embroidery and fine needlework were highly valued among them, Jud 5:30 Ps 45:14. The dress of females differed from that of males less than is customary among us. Yet there was a distinction; and Moses expressly forbade any exchange of apparel between the sexes, De 22:5, a custom associated with immodesty, and with the worship of certain idols. It is not clear for what reason clothing in which linen and woolen were woven together was prohibited, De 22:11; but probably it had reference to some superstitious usage of heathenism. In Isa 3:16-23, mention is made of the decorations common among the Hebrew women of that day; among which seem to be included tunics, embroidered vests, wide flowing mantles, girdles, veils, caps of network, and metallic ornaments for the ears and nose, for the neck, arms, fingers, and ankles; also smelling-bottles and metallic mirrors. In Ac 19:12, mention is made of handkerchiefs and aprons. Drawers were used, Ex 28:42, but perhaps not generally. See GIRDLES, RINGS, and SANDALS. Presents of dresses are alluded to very frequently in the historical books of Scripture, and in the earliest times. Joseph gave to each of his brethren a change of rainment, and to Benjamin five changes, Ge 45:22. Naaman gave to Gehazi two changes of rainment; and even Solomon received rainment as presents, 2Ch 9:24. This custom is still maintained in the East, and is mentioned by most travelers. In Turkey, the appointment to any important office is accompanied with the gift of a suitable official rove. In the parable of the wedding garment, the king expected to have found all his guests clad in roes of honor of his own providing, Mt 22:11. |
Word | Easton Dictionary - Definition |
MOUNT | Palestine is a hilly country (Deut. 3:25; 11:11; Ezek. 34:13). West of Jordan the mountains stretch from Lebanon far down into Galilee, terminating in Carmel. The isolated peak of Tabor rises from the elevated plain of Esdraelon, which, in the south, is shut in by hills spreading over the greater part of Samaria. The mountains of Western and Middle Palestine do not extend to the sea, but gently slope into plains, and toward the Jordan fall down into the Ghor. East of the Jordan the Anti-Lebanon, stretching south, terminates in the hilly district called Jebel Heish, which reaches down to the Sea of Gennesareth. South of the river Hieromax there is again a succession of hills, which are traversed by wadies running toward the Jordan. These gradually descend to a level at the river Arnon, which was the boundary of the ancient trans-Jordanic territory toward the south. The composition of the Palestinian hills is limestone, with occasional strata of chalk, and hence the numerous caves, some of large extent, found there. |
Word | American Tract Society - Definition |
PROPHETS | A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God's Spirit, were sometimes fervidly and vehemently agitated, similar motions were called prophesying when exhibited by persons who were filled with an evil spirit, "prophesied in his house," 1Sa 18:10. In the New Testament, the "prophets" were a class of men supernaturally endowed, and standing next to the apostles. They seem to have spoken from immediate inspiration, whether in reference to future events of to the mind of the Spirit generally, as in expounding the oracles of God. See 1Co 11:4 14:1,30, etc. Thus it is said in Ac 13:1, that Judas and Silas were prophets; that there were in the church at Antioch certain prophets and teachers, that is, official instructors. God has set in the church, first apostles, then prophets, 1Co 12:28. See also Eph 2:20 Re 18:20 Ac 21:9. The Old Testament prophets were special agents of Jehovah, raised up and sent as occasion required, to incite to duty, to convict of sin, to call to repentance and reformation, to instruct kings, and denounce against nations the judgments of God, 2Ki 17:13 Jer 25:4. They aided the priest and Levites in teaching religion to the people, especially in the kingdom of Israel, from which the true priests of the Lord withdrew, 2Ki 4:23; and cooperated with the kings in public measure to promote piety and virtue. They were humble, faithful, self-denying, fearless men, 2Ki 1:8 Zec 13:4 Mt 3:4; aloof from the pleasure and luxuries of life, 2Ki 5:15; often persecuted, and slain, Mt 23:34-37 Heb 11:32-38 Jas 2:10; but exerting a powerful influence as witnesses for God. Some of them were called from the plough and the herd, 1Ki 19:20 Am 7:14 Zec 13:5. There were also "schools of the prophets," first mentioned in the time of Samuel, established at Gibeah, Naiotyh, Bethel, Gilgal, and Jericho, where young men were instructed in religion and prepared to guide in religious worship, 1Sa 10:5 19:20 2Ki 2:3,5 4:38. Many of the "sons of the prophets" here taught became not only religious teachers, but inspired prophets. Amos speaks of his own case as an exception, Am 7:14,15. There are several prophetesses mentioned in Scripture; as Miriam, Deborah, and Huldah; and in the New Testament, Anna, Elisabeth, and Mary, and the four daughters of Philip seem to have partaken for a time of prophetic inspiration. The prophets received their messages from God, sometimes in visions, trances, and dreams. Compare Nu 24:2-16 Joe 2:28 Ac 10:11, 12 Re 1:10-20. These revelations were at times attended with overpowering manifestations of the Godhead; and at other times were simply breathed into the mind by the Spirit of God. Their messages were delivered to the kings, princes, and priests whom they most concerned, or to the people at large, in writing, or by word of mouth and in public places; often with miracles, or with symbolic actions designed to explain and enforce them, Isa 20:1-6 Jer 7:2 19:1-15 Eze 3:10. The Old Testament contains the inspired writings of sixteen of the Hebrew prophets; four of whom, Isaiah, Jeremiah, Ezekiel, and Daniel are called the greater prophets and the other twelve the minor prophets. Respecting the true chronological order of the prophets, there is in some cases great diversity of opinion. Below is given the arrangement preferred by some; while others, so far as the minor prophets ace concerned, adhere to that given in the Hebrew Bible and our common version. See each name in its place, for further particulars. 1. Jonah, during the reign of Jeroboam III, king of Israel, which commenced 825 B. C.; or perhaps as early as Joash, the predecessor of Jeroboam. 2. Joel, under Uzziah king of Judah, nearly 800 B. C., before Amos and Hosea came upon the stage. 3. Amos, under Uzziah king of Judah, and during the latter years of Jeroboam II, king of Israel. About 787 B. C. 4. Hosea, under Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and under Jeroboam II And his successors, kings of Israel. From about 785 to 725 B. C. 5. Isaiah, near the death of Uzziah king of Judah, and the beginning of the reign of Jotham, B. C. 758, to the reign of Manasseh, B. C. 697. 6. Micah, under Jotham, Ahaz, and Hezekiah, kings of Judah. Jotham began to reign B. C. 758, and Hezekiah died B. C. 697. Thus Micah was contemporary with Isaiah 7. Nahum, in the latter part of the reign of Hezekiah, and after the expedition of Sennacherib. Between 710 and 700 B. C. 8. Zephaniah, soon after the beginning of the reign of Josiah, and before the destruction of Nineveh. About B. C. 630. 9. Jeremiah, in the thirteenth year of Josiah king of Judah, B. C. 628. Jeremiah continued to prophesy under Shallum, Jehoiakim, Jeconiah, and Zedekiah, to the taking of Jerusalem by the Chaldeans, B. C. 588. It is supposed he died two years afterwards in Egypt. 10. Habakkuk, in Judah, near the beginning of the reign of Jehoiakim, about 610 B. C., and before the coming of Nebuchadnezzar. 11. Obadiah, near the fall and captivity of Jerusalem, B. C. 588, and before the desolation of Idumaea. 12. Ezekiel, carried captive to Babylon with Jeconiah king of Judah, 598 B. C. He began to prophesy about B. C. 590; and continued, under Nebuchadnezzar, till fourteen years, after the final capture of Jerusalem B. C. 588. 13. Daniel, taken into Chaldea while young, B. C. 606, the fourth year of Jehoiadim king of Judah. He prophesied in Babylon to the end of the captivity and probably finished about 534 B. C. 14. Haggai, returned from the captivity B. C. 536, and prophesied in the second year of Darius son of Hystaspes, B. C. 520. 15. Zechariah, prophesied in Judea at the same time as Haggai, B. C. 520, and seems to have continued after him. 16. Malachi supposed to have prophesied about 416 B. C., in the latter part of the administration of Nehemiah at Jerusalem. Christ, of whom all the prophets bore witness, Lu 24:27,44 Ac 10:43 1Pe 1:10-11, is eminently THE PROPHET of his church in all ages, De 18:15-19 Ac 3:22-24; revealing to them, by his inspired servants, by himself, and by his Spirit, all we know of God and immortality. |
Word | American Tract Society - Definition |
SILVER | One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY. |
Word | Easton Dictionary - Definition |
SILVER | used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably. |
Word | American Tract Society - Definition |
TALENT | This was a weight used among the Jews, Greeks, and Romans, but varying exceedingly in different countries and in different parts of the same country. The Jewish talent is usually estimated at about 125 pounds troy weight, though others estimate it a little less then 114 pounds troy. The common Attic talent was equal, on the usual estimate, to about 56 lbs. 11 oz. troy. In the New Testament, a talent is a denomination of money, which was anciently reckoned by weight. The value of the talent, therefore, varied in different countries, in proportion to the different weights of the talent. The Jewish talent appear, from Ex 38:25,26, to have been equal to 3,000 shekels; and as the shekel is estimated at about fifty cents, the value of the talent would be about 1,5000 dollars. The Attic talent is usually reckoned at about 225 pounds sterling, or 1,000 dollars, though others make it only about 860 dollars. The talent spoken of in the New Testament is probably the Jewish, and is used only of an indefinitely large sum, Mt 18:24; 25:14-30. |
Word | Easton Dictionary - Definition |
TALENT | of silver contained 3,000 shekels (Ex. 38:25, 26), and was equal to 94 3/7 lbs. avoirdupois. The Greek talent, however, as in the LXX., was only 82 1/4 lbs. It was in the form of a circular mass, as the Hebrew name kikkar denotes. A talent of gold was double the weight of a talent of silver (2 Sam. 12:30). Parable of the talents (Matt. 18:24; 25:15). |
Word | King James Dictionary - Definition |
TALENT | A weight, money, or gift. |
Word | Easton Dictionary - Definition |
WELL | (Heb. beer), to be distinguished from a fountain (Heb. 'ain). A "beer" was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times. |
Copy and paste this small bit of HTML to link your web page to this site: |
<a href="http://www.justverses.com/jv/app/showDefinitionsForVerse.vm?T=1&B=12&C=5&V=22&LCL=en">Change this value</a> |