Gifts
VIEW:14 DATA:01-04-2020
So common in the East that there are 15 distinct Hebrew words for them. Minchah, from an inferior to a superior (Jdg_3:15). Maseeth, vice versa (Est_2:18). Berakah, "a blessing," i.e. complimentary (2Ki_5:15). Shochad, a bribe (Exo_23:8; 2Ki_16:8). Many were not voluntary, but a compulsory exaction: tribute (2Ki_17:3). "To bring presents" is to own submission (Psa_68:29). That to a prophet was his consulting fee (1Sa_9:7), not a bribe (1Sa_12:3). To refuse a present was an insult; the wedding robe offered and slighted was the condemnation of the disrobed guest (Mat_22:11).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
The practice of making presents is very common in oriental countries. The custom probably had its origin among those men who first sustained the office of kings or rulers, and who, from the novelty and perhaps the weakness attached to their situation, chose, rather than make the hazardous attempt of exacting taxes, to content themselves with receiving those presents which might be freely offered, 1Sa_10:27. Hence it passed into a custom, that whoever approached the king should come with a gift. This was the practice and the expectation. The custom of presenting gifts was subsequently extended to other great men; to men who were inferior to the king, but who were, nevertheless, men of influence and rank; it was also extended to those who were equals, when they were visited, Pro_18:16. Kings themselves were in the habit of making presents, probably in reference to the custom in question and the feelings connected with it, to those individuals, their inferiors in point of rank, whom they wished to honour, and also to those who, like themselves, were clothed with the royal authority. These presents, namely, such as were presented by the king as a token of the royal esteem and honour, are almost invariably denominated in the Hebrew, שחד and ברכה , 1Ki_15:19; 2Ki_16:8; 2Ki_18:14; Isa_36:16. The more ancient prophets did not deem it discreditable to them to receive presents, nor unbecoming their sacred calling, except when, as was sometimes the case, they refused by way of expressing their dissatisfaction or indignation, 2Ki_5:15; 2Ki_8:9. In later times, when false prophets, in order to obtain money, prophesied without truth and without authority, the true prophets, for the purpose of keeping the line of distinction as broad as possible, rejected every thing that looked like reward. Gifts of this kind, that have now been described, are not to be confounded with those which are called שחד , and which were presented to judges, not as a mark of esteem and honour, but for purposes of bribery and corruption. The former was considered an honour to the giver, but a gift of the latter kind has been justly reprobated in every age, Exo_22:8; Deu_10:17; Deu_16:19; Deu_27:25; Psa_15:5; Psa_26:10; Isa_1:23; Isa_5:23; Isa_33:15. The giver was not restricted as to the kind of present which he should make. He might present not only silver and gold, but clothes and arms, also different kinds of food, in a word any thing which could be of benefit to the recipient, Gen_43:11; 1Sa_9:7; 1Sa_16:20; Job_42:11. It was the custom anciently, as it is at the present time in the east, for an individual when visiting a person of high rank, to make some presents of small value to the servants or domestics of the person visited, 1Sa_25:27. It was the usual practice among kings and princes to present to their favourite officers in the government, to ambassadors from foreign courts, to foreigners of distinction, and to men eminent for their learning, garments of greater or less value, Gen_45:22-23; Est_8:15. The royal wardrobe, in which a large number of such garments was kept, is denominated in Hebrew בגדים , 2Ch_34:22. It was considered an honour of the highest kind, if a king or any person in high authority thought it proper, as a manifestation of his favour, to give away to another the garment which he had previously worn himself, 1Sa_18:4. In the east, at the present day, it is expected, that every one who has received a garment from the king will immediately clothe himself in it, and promptly present himself and render his homage to the giver; otherwise he runs the hazard of exciting the king's displeasure, Mat_22:11-12. It was sometimes the case, that the king, when he made a feast, presented vestments to all the guests who were invited, with which they clothed themselves before they sat down to Matthew 2 :2Ki_10:22; Gen_45:22; Rev_3:5. In oriental countries, the presents which are made to kings and princes are to this day, carried on beasts of burden, are attended with a body of men, and are escorted with much pomp. It matters not how light or how small the present may be, it must either be carried on the back of a beast of burden, or by a man, who must support it with both his hands, Jdg_3:18; 2Ki_8:9.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
The practice of making presents is very common in oriental countries. The custom probably had its origin among those men who first sustained the office of kings or rulers, and who, from the novelty and perhaps the weakness attached to their situation, chose, rather than make the hazardous attempt of exacting taxes, to content themselves with receiving those presents which might be freely offered, 1Sa_10:27. Hence it passed into a custom, that whoever approached the king should come with a gift. This was the practice and the expectation. The custom of presenting gifts was subsequently extended to other great men; to men who were inferior to the king, but who were, nevertheless, men of influence and rank; it was also extended to those who were equals, when they were visited, Pro_18:16. Kings themselves were in the habit of making presents, probably in reference to the custom in question and the feelings connected with it, to those individuals, their inferiors in point of rank, whom they wished to honour, and also to those who, like themselves, were clothed with the royal authority. These presents, namely, such as were presented by the king as a token of the royal esteem and honour, are almost invariably denominated in the Hebrew, שחד and ברכה , 1Ki_15:19; 2Ki_16:8; 2Ki_18:14; Isa_36:16. The more ancient prophets did not deem it discreditable to them to receive presents, nor unbecoming their sacred calling, except when, as was sometimes the case, they refused by way of expressing their dissatisfaction or indignation, 2Ki_5:15; 2Ki_8:9. In later times, when false prophets, in order to obtain money, prophesied without truth and without authority, the true prophets, for the purpose of keeping the line of distinction as broad as possible, rejected every thing that looked like reward. Gifts of this kind, that have now been described, are not to be confounded with those which are called שחד , and which were presented to judges, not as a mark of esteem and honour, but for purposes of bribery and corruption. The former was considered an honour to the giver, but a gift of the latter kind has been justly reprobated in every age, Exo_22:8; Deu_10:17; Deu_16:19; Deu_27:25; Psa_15:5; Psa_26:10; Isa_1:23; Isa_5:23; Isa_33:15. The giver was not restricted as to the kind of present which he should make. He might present not only silver and gold, but clothes and arms, also different kinds of food, in a word any thing which could be of benefit to the recipient, Gen_43:11; 1Sa_9:7; 1Sa_16:20; Job_42:11. It was the custom anciently, as it is at the present time in the east, for an individual when visiting a person of high rank, to make some presents of small value to the servants or domestics of the person visited, 1Sa_25:27. It was the usual practice among kings and princes to present to their favourite officers in the government, to ambassadors from foreign courts, to foreigners of distinction, and to men eminent for their learning, garments of greater or less value, Gen_45:22-23; Est_8:15. The royal wardrobe, in which a large number of such garments was kept, is denominated in Hebrew בגדים , 2Ch_34:22. It was considered an honour of the highest kind, if a king or any person in high authority thought it proper, as a manifestation of his favour, to give away to another the garment which he had previously worn himself, 1Sa_18:4. In the east, at the present day, it is expected, that every one who has received a garment from the king will immediately clothe himself in it, and promptly present himself and render his homage to the giver; otherwise he runs the hazard of exciting the king's displeasure, Mat_22:11-12. It was sometimes the case, that the king, when he made a feast, presented vestments to all the guests who were invited, with which they clothed themselves before they sat down to Matthew 2 :2Ki_10:22; Gen_45:22; Rev_3:5. In oriental countries, the presents which are made to kings and princes are to this day, carried on beasts of burden, are attended with a body of men, and are escorted with much pomp. It matters not how light or how small the present may be, it must either be carried on the back of a beast of burden, or by a man, who must support it with both his hands, Jdg_3:18; 2Ki_8:9.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
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