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Dictionaries :: Wages

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Easton's Bible Dictionary

Wages:

Rate of (only in Mat 20:2); to be punctually paid (Lev 19:13; Deu 24:14,15); judgements threatened against the withholding of (Jer 22:13; Mal 3:5; Jam 5:4); paid in money (Mat 20:1-14); to Jacob in kind (Gen 29:15,20; 30:28; 31:7,8,41).

International Standard Bible Encyclopaedia

Wages:

wa'-jez, wa'-jiz (chinnam, maskoreth, pe‘ullah, sakhar, sakhar; misthos, opsonion):

(1) Chinnam means "gratis," without cost or any advantage, for nought, or in vain; wages in the sense of reasonable return. Jeremiah pronounces woe upon him who "useth his neighbor's service without wages, and giveth him not his hire" (Jer 22:13; the only place where the word is used).

(2) Maskoreth means "reward" or "wages." Laban said to Jacob: "Shouldest thou therefore serve me for nought? Tell me, what shall thy wages be?" (Ge 29:15). Jacob said, concerning Laban, speaking to Rachel and Leah: "Your father hath deceived me, and changed my wages ten times" (Ge 31:7; compare 31:41).

(3) Pe‘ullah generally means "work," "labor," "reward," "wages." The old Levitical Law was insistent on honesty in wages and on promptness in payments: "The wages of a hired servant shall not abide with thee all night until the morning" (Le 19:13).

(4) Mistakker means "earning," "hire," "reward," "wages," from root sakhar, meaning "to hire," and has in it the idea of temporary purchase: "He that earneth wages earneth wages to put it into a bag with holes" (Hag 1:6).

(5) Sakhar means "payment of contract," in the material way of salary, maintenance, fare, and so compensation, reward, price, benefit, wages-seemingly wages received after an understanding as to time, manner and amount of payment. Laban (employer) said to Jacob (employee): "Appoint me thy wages, and I will give it" (Ge 30:28); "If he said thus, The speckled shall be thy wages" (Ge 31:8); Pharaoh's daughter said to Moses' mother: "Take this child away, and nurse it for me, and I will give thee thy wages" (Ex 2:9); Nebuchadrezzar and his army served against Tyre, "yet had he no wages, nor his army" (Eze 29:18), and the prey of Egypt "shall be the wages for his army" (Eze 29:19); swift and sure judgment is predicted against "those that oppress the hireling in his wages, the widow, and the fatherless" (Mal 3:5).

(6) Misthos means either in a literal or figurative sense "pay for service," either primitive or beneficial, and so reward, hire, wages. In Joh 4:36 Jesus said, "He that reapeth receiveth wages, and gathereth fruit unto life eternal." 2Pe 2:15 has changed "wages" (the King James Version) to "hire," reading "who loved the hire of wrongdoing."

(7) Opsonion, meaning primarily "rations for soldiers" (opson being the word for cooked meat) and so "pay" or stipend, provision wages. In Lu 3:14 John said to the soldiers, "Be content with your wages"; "The wages of sin is death" (Ro 6:23); Paul said: "I robbed other churches, taking wages of them" (2Co 11:8); the same word in 1Co 9:7 is translated "charges."

The Bible refers to wages actual and wages figurative. Of actual wages there are three kinds:

(1) money wages,

(2) provision (usually food) wages, and

(3) what may be called "exchange" wages, wages in kind, sometimes "human-kind," e.g. Jacob's wages from Laban.

Often laborers and soldiers received both money and "keep" wages. The laborer in New Testament times received about 15 cents per day (the "shilling" of Mt 20:2), besides in some cases his provisions. The old Law required daily payment, honesty in dealing, also sufficient food for the laborer.

It is practically impossible to test "Bible" wages by any of theories of modern economists. In this connection, however, mere mention of the six principal theories may be of interest. Concisely put, they are:

(1) the wage-fund theory,

(2) the standard-of-living theory,

(3) the German-socialistic theory,

(4) the production theory,

(5) Henry George's theory, and

(6) the laborer's value theory.

The incidents in the Old Testament of Jacob and in the New Testament of Mt 20 both show that the laborer was at the caprice of the employer. Therefore, we may designate the Bible law of wages as the "employer's theory."



Written by William Edward Raffety

Vine's Expository Dictionary of New Testament Words
1 Strong's Number: g3800 Greek: opsonion

Wages:

for which see CHARGE, A, No. 5, denotes

(a) "soldiers' pay," Luk 3:14; 1Cr 9:7 ("charges");

(b) in general, "hire, wages of any sort," used metaphorically, Rom 6:23, of sin; 2Cr 11:8, of material support which Paul received from some of the churches which he had established and to which he ministered in spiritual things; their support partly maintained him at Corinth, where he forebore to receive such assistance (2Cr 11:9, 10).

2 Strong's Number: g3408 Greek: misthos

Wages:

"hire," is rendered "wages" in Jhn 4:36; in 2Pe 2:15, AV (RV, "hire").
See HIRE, A.

Smith's Bible Dictionary

Wages:

The earliest mention of wages is of a recompense, not in money, but in kind, to Jacob from Laban (Genesis 29:15; 29:20; 30:28; 31:7-8; 31:41). In Egypt money payments by way of wages were in use, but the terms cannot now be ascertained (Exodus 2:9). The only mention of the rate of wages in Scripture is found in the parable of the householder and the vineyard (Matthew 20:2) where the laborer's wages was set at one denarius per day, probably 15 to 17 cents, a sum which may be fairly taken as equivalent to the denarius, and to the usual pay of a soldier (ten asses per diem) in the later days of the Roman republic. Tac. Ann. i. 17; Polyb. vi. 39. In earlier times it is probable that the rate was lower; but it is likely that laborers, and also soldiers, were supplied with provisions. The law was very strict in requiring daily payment of wages (Leviticus 19:13; 24:14-15). The employer who refused to give his‐laborers sufficient victuals is censured (Job 22:11) and the iniquity of withholding wages is denounced (Jeremiah 22:13; Malachi 3:5; James 5:4).

CONTENT DISCLAIMER:

The Blue Letter Bible ministry and the BLB Institute hold to the historical, conservative Christian faith, which includes a firm belief in the inerrancy of Scripture. Since the text and audio content provided by BLB represent a range of evangelical traditions, all of the ideas and principles conveyed in the resource materials are not necessarily affirmed, in total, by this ministry.

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