| Translation | Verse | Text |
| Strong Concordance | Ge 43:23 | And he said [0559], Peace [07965] be to you, fear [03372] not: your God [0430], and the God [0430] of your father [01], hath given [05414] you treasure [04301] in your sacks [0572]: I had [0935] your money [03701]. And he brought [03318] Simeon [08095] out unto them. |
| Word | American Tract Society - Definition |
| FATHER | Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17. In patriarchal times, a father was master and judge in his own household, and exercised and authority almost unlimited over his family. Filial disobedience or disrespect was a high offence. Under the law, certain acts of children were capital crimes, Ex 21:15,17 Le 20:9; and the father was required to bring his son to the public tribunal, De 21:18-21. See MOTHER. |
| Word | Easton Dictionary - Definition |
| FATHER | a name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28). Applied to God (Ex. 4:22; Deut. 32:6; 2 Sam. 7:14; Ps. 89:27, 28, etc.). (1.) As denoting his covenant relation to the Jews (Jer. 31:9; Isa. 63:16; 64:8; John 8:41, etc.). (2.) Believers are called God's "sons" (John 1:12; Rom. 8:16; Matt. 6:4, 8, 15, 18; 10:20, 29). They also call him "Father" (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:4) |
| Word | American Tract Society - Definition |
| GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
| Word | Easton Dictionary - Definition |
| GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
| Word | American Tract Society - Definition |
| MONEY | Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the shekel, and a half, a third, and a quarter of a shekel. The Jewish coins bore an almond rod and a vase of manna, but no image of any man was allowed. Compare Mt 22:16-22. Many Greek and Roman coins circulated in Judea in New Testament times. See MITE, PENNY, SHEKEL. Volney says, "The practice of weighing money is general in Syria, Egypt, and all Turkey. No piece, however effaced, is refused there: the merchant draws out his scales and weighs it, as in the days of Abraham, when he purchased his sepulchre. In considerable payments, an agent of exchange is sent for, who counts paras by thousands, rejects pieces of false money, and weighs all the sequins, either separately or together." This may serve to illustrate the phrase, "current money with the merchant," Ge 23:16; and the references to "divers weights" ?a large one to weigh the money received, and a small one for that paid out; and to "wicked balances," De 25:13 Am 8:5 Mic 6:11. Our Savior alludes to a class of "exchangers," who appear to have taken money on deposit, and so used it that the owner might afterwards receive his own with interest, Mt 25:27. There were also money brokers who had stands in the outer court of the temple, probably to exchange foreign for Jewish coins; and to accommodate those who wished to pay the yearly half-shekel tax, Ex 30:15, or to present an offering. They were expelled by the Lord of the temple, not only for obtruding a secular business within the house of prayer, but also for pursuing it dishonestly, Mr 11:15-17. In 1Ti 6:10, Paul speaks of the "love of money" as a root of all evils; censuring not money itself, but the love of it?a prevailing form of human selfishness and covetousness. This passion, to which so many crimes are chargeable, may infest the heart of a poor man as well as that of the rich; for the one may have as much of "the love of money" as the other. |
| Word | Easton Dictionary - Definition |
| MONEY | Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob's purchase of a field at Shalem (Gen. 33:18, 19) for "an hundred pieces of money"=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb. The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly coins, which are pieces of metal authoritatively issued, and bearing a stamp. Of the use of coined money we have no early notice among the Hebrews. The first mentioned is of Persian coinage, the daric (Ezra 2:69; Neh. 7:70) and the 'adarkon (Ezra 8:27). The daric (q.v.) was a gold piece current in Palestine in the time of Cyrus. As long as the Jews, after the Exile, lived under Persian rule, they used Persian coins. These gave place to Greek coins when Palestine came under the dominion of the Greeks (B.C. 331), the coins consisting of gold, silver, and copper pieces. The usual gold pieces were staters (q.v.), and the silver coins tetradrachms and drachms. In the year B.C. 140, Antiochus VII. gave permission to Simon the Maccabee to coin Jewish money. Shekels (q.v.) were then coined bearing the figure of the almond rod and the pot of manna. |
| Word | American Tract Society - Definition |
| SIMEON | 1. One of the twelve patriarches, the son of Jacob and Leah, Ge 29:33 Ex 6:15. Some have thought he was more guilty than his brethren in the treatment of Joseph, Ge 37:20 42:24 43:23; but he may have been detained as a hostage because he was one of the eldest sons. The tribes of Simeon and Levi were scattered and dispersed in Israel, in conformity with the prediction of Jacob, on account of their sacrilegious and piratical revenge of the outrage committed against Dinah their sister, Ge 34:1-31 49:5. Levi had no compact lot or portion in the Holy Land; and Simeon received for his portion only a district dismembered from Judah, with some other lands the tribe overran in the mountains of Seir, and in the desert of Gedor, 1Ch 4:24,39,42. The portion of Simeon was west and south or that of Judah, having the Philistines on the northwest and the desert on the south, Jos 19:1-9. The tribe was reduced in numbers while in the wilderness, from 59,300 to 24,000, Nu 1:23 26:14; very probably on account of sharing in the licentious idolatry of Moab, with Zimri their prince, Nu 25:1-18, or for other sins. They are little known in subsequent history. We find them faithful to David, 1Ch 12:25, and afterwards to Asa, 2Ch 15:9, and in general absorbed by Judah. Moses omits this tribe in his dying benedictions, De 33:1-29; but its place in Israel is restored by a covenant-keeping God, Eze 48:24 Re 7:7. 2. A venerable saint at Jerusalem, full of the Holy Spirit, who was expecting the redemption of Israel, Lu 2:25-35. It had been revealed to him that he should not die before he had seen the Christ so long promised; and he therefore came into the temple, promoted by inspiration, just at the time when Joseph and Mary presented our Savior there, in obedience to the law. Simeon took the child in his arms, gave thanks to God, and blessed Joseph and Mary. We know nothing further concerning him. 3. Surnamed NIGER, or the Black, Ac 13:1, was among the prophets and teachers of the Christian church at Antioch. Some think he was Simon the Cyrenian; but there is no proof of this. 4. The apostle Peter is also called Simeon in Ac 15:14, but elsewhere Simon. |
| Word | Easton Dictionary - Definition |
| SIMEON | hearing. (1.) The second son of Jacob by Leah (Gen. 29:33). He was associated with Levi in the terrible act of vengeance against Hamor and the Shechemites (34:25, 26). He was detained by Joseph in Egypt as a hostage (42:24). His father, when dying, pronounced a malediction against him (49:5-7). The words in the Authorized Version (49:6), "they digged down a wall," ought to be, as correctly rendered in the Revised Version, "they houghed an ox." (2.) An aged saint who visited the temple when Jesus was being presented before the Lord, and uttered lofty words of thankgiving and of prophecy (Luke 2:29-35). (3.) One of the ancestors of Joseph (Luke 3:30). (4.) Surnamed Niger, i.e., "black," perhaps from his dark complexion, a teacher of some distinction in the church of Antioch (Acts 13:1-3). It has been supposed that this was the Simon of Cyrene who bore Christ's cross. Note the number of nationalities represented in the church at Antioch. (5.) James (Acts 15:14) thus designates the apostle Peter (q.v.). |
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