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| 中文名字 |
英文名字 |
查詢經文 |
代表經文 |
Nave's Topical Bible |
ISBE |
Easton |
HBND |
SDB |
| 便哈南 |
BEN-HANAN |
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ISBE
ben-ha-nan (ben-chanan, "son of grace"): A son of Shimon of the house of Judah (1 Ch 4:20).
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SBD
(son of the gracious ), son of Shimon, in the line of Judah. ( 1 Chronicles 4:20 )
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| 便哈達 |
BEN-HADAD |
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代表
王上15:18 王上11:23 王上11:25 王上15:16 代上16:7 王上20:1 王上20:2 王上20:3 王上20:4 王上20:5 王上20:6 王上20:7 王上20:8 王上20:9 王上20:10 王上20:11 王上20:12 王上20:13 王上20:14 王上20:15 王上20:16 王上20:17 王上20:18 王上20:19 王上20:20 王上20:21 王上20:26 王上20:27 王上20:28 王上20:29 王上20:30 王上20:31 王上20:32 王
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Easton
the standing title of the Syrian kings, meaning "the son of Hadad." (See HADADEZER
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SBD
(son of Hadad ), the name of three kings of Damascus. BENHADAD I., King of Damascus, which in his time was supreme in Syria. He made an alliance with Asa, and conquered a great part of the north of Israel. ( 1 Kings 15:18 ) His date is B.C. 950. BEN-HADAD II., son of the preceding, and also king of Damascus. Long wars with Israel characterized his reign. Some time after the death of Ahab, Benhadad renewed the war with Israel, attacked Samaria a second time, and pressed the siege so closely that there was a terrible famine in the city. But the Syrians broke up in the night in consequence of a sudden panic. Soon after Ben-hadad fell sick, and sent Hazael to consult Elisha as to the issue of his malady. On the day after Hazaels return Ben-hadad was murdered, probably by some of his own servants. ( 2 Kings 8:7-15 ) Ben-hadads death was about B.C. 890, and he must have reigned some 30 years. BEN-HADAD III., son of Hazael, and his successor on the throne of Syria. When he succeeded to the throne, Jehoash recovered the cities which Jehoahaz had lost to the Syrians, and beat him in Aphek. ( 2 Kings 13:17 2 Kings 13:25 ) The date of Ben-hadad III is B.C. 840.
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BEN-GEBER |
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ISBE
ben-ge-ber (ben-gebher, "son of Geber"; the King James Version son of Geber; the word is derived from a Hebrew root meaning "to be strong." Compare HPN, 66, 69): One of the twelve commissariat officers in the service of Solomon (1 Ki 4:13).
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| 便希悉 |
BEN-HESED |
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ISBE
ben-he-sed (ben-checedh, "son of Hesed"; the King James Version son of Hesed; the word is derived from a Hebrew root meaning "to be kind"): A commissariat officer in the service of Solomon (1 Ki 4:10).
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| 便底甲 |
BEN-DEKAR |
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| 便戶珥 |
BEN-HUR |
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ISBE
ben-hur (ben-chur, "son of Hur"; the King James Version son of Hur; from a Hebrew root meaning "to be white." Compare HPN, 69, note 3): One of the twelve commissariat officers in the service of Solomon (1 Ki 4:8).
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| 便梭黑 |
BEN-ZOHETH |
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ISBE
ben-zo-heth (ben-zoheth, "son of Zoheth," from a Hebrew root meaning "to be strong(?)"): A son of Ishi of the house of Judah (1 Ch 4:20).
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SBD
(son of Zoheth ), a descendant of Judah. ( 1 Chronicles 4:20 )
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| 便雅憫 |
BENJAMIN |
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代表
創35:18 代上7:10 拉10:32 尼3:23 尼12:34
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ISBE
ben-ja-min (binyamin, or binyamin; Beniaein, Beniamin):
1. The Patriarch:
The youngest of Jacobs sons. His mother Rachel died in giving him birth. As she felt death approaching she called him Benoni, "son of my sorrow." Fearing, probably, that this might bode evil for the child--for names have always preserved a peculiar significance in the East--Jacob called him Benjamin, "son of the fight hand" (Gen 35:17 ff). He alone of Jacobs sons was born in Israel, between Bethel and Ephrath. Later in the chapter, in the general enumeration of the children born in Paddan-ar am, the writer fails to except Benjamin (Gen 35:24). Joseph was his full brother. In the history where Benjamin appears as an object of solicitude to his father and brothers, we must not forget that he was already a grown man. At the time of the descent of Israel to Egypt Joseph was about 40 years of age. Benjamin was not much younger, and was himself the father of a family. The phrase in Gen 44:20, "a little one," only describes in oriental fashion one much younger than the speaker. And as the youngest of the family no doubt he was made much of. Remorse over their heartless treatment of his brother Joseph may have made the other brothers especially tender toward Benjamin. The conduct of his brethren all through the trying experiences in Egypt places them in a more attractive light than we should have expected; and it must have been a gratification to their father (Gen 42 ff). Ten sons of Benjamin are named at the time of their settlement in Egypt (Gen 46:21).
2. The Tribe:
At the Exodus the number of men of war in the tribe is given as 35,400. At the second census it is 45,600 (Nu 1:37; 26:41). Their place in the host was with the standard of the camp of Ephraim on the west of the tabernacle, their prince being Abidan the son of Gideoni (Nu 2:22 f). Benjamin was represented among the spies by Palti the son of Raphu; and at the division of the land the prince of Benjamin was Elidad the son of Chislon (Nu 13:9; 34:21).
3. Territory:
The boundaries of the lot that fell to Benjamin are pretty clearly indicated (Josh 18:11 ff). It lay between Ephraim on the North and Judah on the South. The northern frontier started from the Jordan over against Jericho, and ran to the north of that town up through the mountain westward past Bethaven, taking in Bethel. It then went down by Ataroth-addar to Beth-horon the nether. From this point the western frontier ran southward to Kiriath-jearim. The southern boundary ran from Kiriath-jearim eas tward to the fountain of the waters of Netophah, swept round by the south of Jerrus and passed down through the wilderness northern by shore of the Dead Sea at the mouth of the Jordan. The river formed the eastern boundary. The lot was comparatively small. This, according to Josephus, was owing to "the goodness of the land" (Ant., V, i, 22); a description that would apply mainly to the plans of Jericho. The uplands are stony, mountainous, and poor in water; but there is much good land on the western slopes.
4. Importance of Position:
It will be seen from the above that Benjamin held the main avenues of approach to the highlands from both East and West: that by which Joshua led Israel past Ai from Gilgal, and the longer and easier ascents from the West, notably that along which the tides of battle so often rolled, the Valley of Aijalon, by way of the Beth-horons. Benjamin also sat astride the great highway connecting North and South, which ran along the ridge of the western range, in the district where it was easiest of defense. It was a position calling for occupation by a brave and warlike tribe such as Benjamin proved to be. His warriors were skillful archers and slingers, and they seem to have cultivated the use of both hands, which gave them a great advantage in battle (Jdg 20:16; 1 Ch 8:40; 12:2, etc.). These characteristics are reflected in the Blessing of Jacob (Gen 49:27). The second deliverer of Israel in the period of the Judges was Ehud, the left-handed Benjamite (Jdg 3:15).
5. History:
The Benjamites fought against Sisera under Deborah and Barak (Jdg 5:14). The story told in Jdg 20:21 presents many difficulties which cannot be discussed here. It is valuable as preserving certain features of life in these lawless times when there was no details in Israel. Whatever may be said of the details, it certainly reflects the memory of some atrocity in which the Benjamites were involved and for which they suffered terrible punishment. The election of Saul as first king over united Israel naturally lent a certain prestige to the tribe. After the death of Saul they formed the backbone of Ish-bosheths party, and most unwillingly conceded precedence to Judah in the person of David (2 Sam 2:15,25; 3:17 ff). It was a Benjamite who heaped curses upon David in the hour of his deep humiliation (2 Sam 16:5); and the jealousy of Benjamin led to the revolt on Davids return, which was so effectually stamped out by Joab (2 Sam 19 f). Part of the tribe, probably the larger part, went against Judah at the disruption of the kingdom, taking Bethel with them. 1 Ki 12:20 says that none followed the house of David but the house of Judah only. But the next verse tells us that Rehoboam gathered the men of Judah and Benjamin to fight against Jeroboam. It seems probable that as Jerusalem had now become the royal city of the house of David, the adjoining parts of Benjamin proved loyal, while the more distant joined the Northern Kingdom. After the downfall of Samaria Judah assumed control of practically the whole territory of Benjamin (2 Ki 23:15,19, etc.). Nehemiah gives the Valley of Hinnom as the south boundary of Benjamin in his time (Neh 11:30), while westward it extended to include Lod and Ono. Saul of Tarsus was a member of this tribe (Phil 3:5).
(4) A great-grandson of Benjamin, son of Jacob (1 Ch 7:10).
(5) One of those who had married a foreign wife (Ezr 10:32, and probably also Neh 3:23; 12:34).
W. Ewing
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Easton
son of my right hand. (1.) The younger son of Jacob by Rachel (Gen. 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21). The tribe of Benjamin at the Exodus was the smallest but one (Num. 1:36, 37; Ps. 68:27). During the march its place was along with Manasseh and Ephraim on the west of the tabernacle. At the entrance into Canaan it counted 45,600 warriors. It has been inferred by some from the words of Jacob (Gen. 49:27) that the figure of a wolf was on the tribal standard. This tribe is mentioned in Rom. 11:1; Phil. 3:5. The inheritance of this tribe lay immediately to the south of that of Ephraim, and was about 26 miles in length and 12 in breadth. Its eastern boundary was the Jordan. Dan intervened between it and the Philistines. Its chief towns are named in Josh. 18:21-28. The history of the tribe contains a sad record of a desolating civil war in which they were engaged with the other eleven tribes. By it they were almost exterminated (Judg. 20:20, 21; 21:10). (See GIBEAH
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HDBN
son of the right hand
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SBD
(son of the right hand, fortunate ). The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow ). This was by Jacob changed into Benjamin. ( Genesis 35:16 Genesis 35:18 ) Until the journeys of Jacobs sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe. A man of the tribe of Benjamin, son of bilhan, and the head of a family of warriors. ( 1 Chronicles 7:10 ) One of the "sons of Harim," an Israelite in the time of Ezra who had married a foreign wife. ( Ezra 10:32 )
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| 俄備得 |
OBED |
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代表
得4:17 代上2:12 太1:5 路3:32 代上2:37 代上2:38 代上11:47 代上26:7 代下23:1
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ISBE
o-bed (`obhedh, "worshipper"; in the New Testament Iobed):
(1) Son of Boaz and Ruth and grandfather of David (Ruth 4:17,21,22; 1 Ch 2:12; Mt 1:5; Lk 3:32).
(2) Son of Ephlal and descendant of Sheshan, the Jerahmeelite, through his daughter who was married to Jarha, an Egyptian servant of her fathers (1 Ch 2:37,38).
(3) One of Davids mighty men (1 Ch 11:47).
(4) A Korahite doorkeeper, son of Shemaiah, and grandson of Obed-edom (1 Ch 26:7).
(5) Father of Azariah, one of the centurions who took part with Jehoiada in deposing Queen Athaliah and crowning Joash (2 Ch 23:1; compare 2 Ki 11:1-16).
David Francis Roberts
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Easton
serving; worshipping. (1.) A son of Boaz and Ruth (Ruth 4:21, 22), and the grandfather of David (Matt. 1:5). (2.) 1 Chr. 2:34-38. (3.) 1 Chr. 26:7. (4.) 2 Chr. 23:1.
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SBD
(serving ). Son of Boaz and Ruth the Moabitess and father of Jesse. ( Ruth 4:17 ) (B.C. 1360.) The circumstances of his birth which make up all that we know about him are given with much beauty in the book of Ruth. The name of Obed occurs only ( Ruth 4:17 ) and in the four genealogies, ( Ruth 4:21 Ruth 4:22 ; 1 Chronicles 2:12 ; Matthew 1:5 ; Luke 3:32 ) A descendant of Jarha, the Egyptian slave of Sheshan, in the line of Jerahmeel. ( 1 Chronicles 2:37 1 Chronicles 2:38 ) (B.C. after 1014.) One of Davids mighty men. ( 1 Chronicles 11:47 ) (B.C. 1046.) One of the gate-keepers of the temple; son of Shemaiah the first-born of Obed-edom. ( 1 Chronicles 26:7 ) (B.C. 1017.) Father of Azariah, one of the captains of hundreds who joined with Jehoiada in the revolution by which Athaliah fell. ( 2 Chronicles 23:1 ) (B.C. before 876.)
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| 俄別以東 |
OBED-EDOM |
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代表
撒下6:10 撒下6:11 撒下6:12 代上13:13 代上13:14 代上15:25 代上15:18 代上15:21 代上16:5 代上15:24 代上16:38 代上26:4 代上26:8 代下25:24
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ISBE
o-bed-e-dom (`obhedh edhowm (2 Ch 25:24), `obhedd edhom (2 Sam 6:10; 1 Ch 13:13,14; 15:25), but elsewhere without hyphen, "servant of (god) Edom"; so W. R. Smith, Religion of Semites (2), 42, and H. P. Smith, Samuel, 294 f, though others explain it as = "servant of man"): In 2 Sam 6:10,11,12; 1 Ch 13:13,14 a Philistine of Gath and servant of David, who received the Ark of Yahweh into his house when David brought it into Jerusalem from Kiriath-jearim. Because of the sudden death of Uzzah, David was unwilling to proceed with the Ark to his citadel, and it remained three months in the house of Obed-edom, "and Yahweh blessed Obed-edom, and all his house" (2 Sam 6:11). According to 1 Ch 13:14 the Ark had a special "house" of its own while there. He is probably the same as the Levite of 1 Ch 15:25. In 1 Ch 15:16-21 Obed-edom is a "singer," and in 1 Ch 15:24 a "doorkeeper," while according to 1 Ch 26:4-8,15 he is a Korahite doorkeeper, to whose house fell the overseership of the storehouse (26:15), while 1 Ch 16:5,38 names him as a "minister before the ark," a member of the house or perhaps guild of Jeduthun (see 2 Ch 25:24).
Obed-edom is an illustration of the service rendered to Hebrew religion by foreigners, reminding one of the Simon of Cyrene who bore the cross of Jesus (Mt 27:32, etc.). The Chronicler naturally desired to think that only Levites could discharge such duties as Obed-edom performed, and hence, the references to him as a Levite.
David Francis Roberts.
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Easton
servant of Edom. (1.) "The Gittite" (probably so called because he was a native of Gath-rimmon), a Levite of the family of the Korhites (1 Chr. 26:1, 4-8), to whom was specially intrusted the custody of the ark (1 Chr. 15:18). When David was bringing up the ark "from the house of Abinadab, that was in Gibeah" (probably some hill or eminence near Kirjath-jearim), and had reached Nachon's threshing-floor, he became afraid because of the "breach upon Uzzah," and carried it aside into the house of Obededom (2 Sam. 6:1-12). There it remained for six months, and was to him and his house the occasion of great blessing. David then removed it with great rejoicing to Jerusalem, and set it in the midst of the tabernacle he had pitched for it. (2.) A Merarite Levite, a temple porter, who with his eight sons guarded the southern gate (1 Chr. 15:18, 21; 26:4, 8, 15). (3.) One who had charge of the temple treasures (2 Chr. 25:24).
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SBD
(servant of Edom ). A Levite, described as a Gittite, ( 2 Samuel 6:10 2 Samuel 6:11 ) that is, probably, a native of the Levitical city of Gath-rimmon in Manasseh, which was assigned to the Kohathites. ( Joshua 21:25 ) (B.C. 1045.) After the death of Uzzah, the ark, which was being conducted from the house of Abinadab in Gibeah to the city of David, was carried aside into the house of Obed edom, where it continued three months. It was brought thence by David. ( 2 Samuel 6:12 ; 1 Chronicles 15:25 ) "Obed-edom the son of Jeduthun" ( 1 Chronicles 16:38 ) a Merarite Levite, appears to be a different person from the last mentioned. He was a Levite of the second degree and a gate-keeper for the ark, ( 1 Chronicles 15:18 1 Chronicles 15:24 ) appointed to sound "with harps on the Sheminith to excel." ( 1 Chronicles 15:21 ; 16:5 ) (B.C. 1043.)
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| 俄南 |
ONAN |
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創38:4 創38:5 創38:6 創38:7 創38:8 創38:9 創38:10
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ISBE
o-nan (onan, "vigorous"; compare ONAM, a "son" of Judah (Gen 38:4,8-10; 46:12; Nu 26:19; 1 Ch 2:3); "The story of the untimely death of Er and Onan implies that two of the ancient clans of Judah early disappeared" (Curtis, Chron, 84). See Skinner, Gen, 452, where it is pointed out that in Gen 38:11 Judah plainly attributes the death of his sons in some way to Tamar herself. The name is allied to Onam.
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Easton
strong, the second son of Judah (Gen. 38:4-10; comp. Deut. 25:5; Matt. 22:24). He died before the going down of Jacob and his family into Egypt.
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SBD
(strong ), the second son of Judah by the Canaanitess, "the daughter of Shua." ( Genesis 38:4 ; 1 Chronicles 2:3 ) "What he did was evil in the eyes of Jehovah and he slew him also, as he had slain his elder brother. ( Genesis 38:9 ) His death took place before the family of Jacob went down into Egypt. ( Genesis 46:12 ; Numbers 26:19 ) (B.C. 1706.)
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| 俄巴底 |
PBADIAH |
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| 俄巴底亞 |
OBADIAH |
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王上18:3 王上18:4 王上18:5 王上18:6 王上18:7 王上18:8 王上18:9 王上18:10 王上18:11 王上18:12 王上18:13 王上18:14 王上18:15 王上18:16 代上3:21 俄1:1 俄1:2 俄1:3 俄1:4 俄1:5 俄1:6 俄1:7 俄1:8 俄1:9 俄1:10 俄1:11 俄1:12 俄1:13 俄1:14 俄1:15 俄1:16 俄1:17 俄1:18 俄1:19 俄1:20 俄1:21 代上7:3 代上8:28 代上9:44 代上9:16
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ISBE
o-ba-di-a (`obhadhyah, more fully `obhadhyahu, "servant of Yahweh"):
(1) The steward or prime minister of Ahab, who did his best to protect the prophets of Yahweh against Jezebels persecution. He met Elijah on his return from Zarephath, and bore to Ahab the news of Elijahs reappearance (1 Ki 18:3-16).
(2) The prophet (Ob 1:1).
See OBADIAH, BOOK OF.
(3) A descendant of David (1 Ch 3:21).
(4) A chief of the tribe of Issachar (1 Ch 7:3).
(5) A descendant of Saul (1 Ch 8:38; 9:44).
(6) A Levite descended from Jeduthun (1 Ch 9:16), identical with Abda (Neh 11:17).
(7) A chief of the Gadites (1 Ch 12:9).
(8) A Zebulunite, father of the chief Ishmaiah (1 Ch 27:19).
(9) One of the princes sent by Jehoshaphat to teach the law in Judah (2 Ch 17:7).
(10) A Merarite employed by Josiah to oversee the workmen in repairing the temple (2 Ch 34:12).
(11) The head of a family who went up with Ezra from Babylon (Ezr 8:9).
(12) One of the men who sealed the covenant with Nehemiah (Neh 10:5).
(13) A gate-keeper in the days of Nehemiah (Neh 12:25).
The name "Obadiah" was common in Israel from the days of David to the close of the Old Testament. An ancient Hebrew seal bears the inscription "Obadiah the servant of the King."
John Richard Sampey
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Easton
servant of the Lord. (1.) An Israelite who was chief in the household of King Ahab (1 Kings 18:3). Amid great spiritual degeneracy he maintained his fidelity to God, and interposed to protect The Lord's prophets, an hundred of whom he hid at great personal risk in a cave (4, 13). Ahab seems to have held Obadiah in great honour, although he had no sympathy with his piety (5, 6, 7). The last notice of him is his bringing back tidings to Ahab that Elijah, whom he had so long sought for, was at hand (9-16). "Go," said Elijah to him, when he met him in the way, "go tell thy lord, Behold, Elijah is here." (2.) A chief of the tribe of Issachar (1 Chr. 7:3). (3.) A descendant of Saul (1 Chr. 8:38). (4.) A Levite, after the Captivity (1 Chr. 9:16). (5.) A Gadite who joined David at Ziklag (1 Chr. 12:9). (6.) A prince of Zebulun in the time of David (1 Chr. 27:19). (7.) One of the princes sent by Jehoshaphat to instruct the people in the law (2 Chr. 17:7). (8.) A Levite who superintended the repairs of the temple under Josiah (2 Chr. 34:12). (9.) One who accompanied Ezra on the return from Babylon (Ezra 8:9). (10.) A prophet, fourth of the minor prophets in the Hebrew canon, and fifth in the LXX. He was probably contemporary with Jeremiah and Ezekiel. Of his personal history nothing is known.
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SBD
(servant of the Lord ), A man whose sons are enumerated in the genealogy of the tribe of Judah. ( 1 Chronicles 3:21 ) (B.C. 470.) A descendant of Issachar and a chief man of his tribe. ( 1 Chronicles 7:3 ) (B.C. 1014.) One of the six sons of Azel, a descendant of Saul. ( 1 Chronicles 8:33 ; 9:44 ) (B.C. 720.) A Levite, son of Shemaiah, and descended from Jeduthun. ( 1 Chronicles 9:16 ; Nehemiah 12:25 ) The second of the lion-faced Gadites who joined David at Ziklag. ( 1 Chronicles 12:9 ) (B.C. 1054.) One of the Princes of Judah in the reign of Jehoshaphat. ( 2 Chronicles 17:7 ) (B.C. 909.) The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. ( Ezra 8:9 ) A priest, or family of priests, who settled the covenant with Nehemiah. ( Nehemiah 10:5 ) The fourth of the twelve minor prophets. We know nothing of him except what we can gather from the short book which bears his name. The question of his date must depend upon the interpretation of the 11th verse of his prophecy. He there speaks of the conquest of Jerusalem and the captivity of Jacob as having occurred, He probably refers to the captivity by Nebuchadnezzar, B.C. 688. It must have been uttered at some time in the five years which intervened between B.C. 588 and 583. The book of Obadiah is a sustained denunciation of the Edomites, melting into a vision of the future glories of Zion when the arm of the Lord should have wrought her deliverance and have repaid double upon her enemies. An officer of high rank in the court of Ahab. ( 1 Kings 18:3 ) He was a devout worshipper of Jehovah, and at the peril of his life concealed over a hundred prophets during the persecution by Jezebel; ( 1 Kings 18:3-16 ) (B.C. 904.) The father of Ishmaiah who was chief of the tribe of Zebulun in Davids reign. ( 1 Chronicles 27:19 ) (B.C. before 1014.) A Merarite Levite in the reign of Josiah, and one of the overseers of the workmen in the restoration of the temple. ( 2 Chronicles 34:12 ) (B.C.623.)
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| 俄巴底雅 |
OBADIAH |
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ISBE
o-ba-di-a (`obhadhyah, more fully `obhadhyahu, "servant of Yahweh"):
(1) The steward or prime minister of Ahab, who did his best to protect the prophets of Yahweh against Jezebels persecution. He met Elijah on his return from Zarephath, and bore to Ahab the news of Elijahs reappearance (1 Ki 18:3-16).
(2) The prophet (Ob 1:1).
See OBADIAH, BOOK OF.
(3) A descendant of David (1 Ch 3:21).
(4) A chief of the tribe of Issachar (1 Ch 7:3).
(5) A descendant of Saul (1 Ch 8:38; 9:44).
(6) A Levite descended from Jeduthun (1 Ch 9:16), identical with Abda (Neh 11:17).
(7) A chief of the Gadites (1 Ch 12:9).
(8) A Zebulunite, father of the chief Ishmaiah (1 Ch 27:19).
(9) One of the princes sent by Jehoshaphat to teach the law in Judah (2 Ch 17:7).
(10) A Merarite employed by Josiah to oversee the workmen in repairing the temple (2 Ch 34:12).
(11) The head of a family who went up with Ezra from Babylon (Ezr 8:9).
(12) One of the men who sealed the covenant with Nehemiah (Neh 10:5).
(13) A gate-keeper in the days of Nehemiah (Neh 12:25).
The name "Obadiah" was common in Israel from the days of David to the close of the Old Testament. An ancient Hebrew seal bears the inscription "Obadiah the servant of the King."
John Richard Sampey
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Easton
servant of the Lord. (1.) An Israelite who was chief in the household of King Ahab (1 Kings 18:3). Amid great spiritual degeneracy he maintained his fidelity to God, and interposed to protect The Lord's prophets, an hundred of whom he hid at great personal risk in a cave (4, 13). Ahab seems to have held Obadiah in great honour, although he had no sympathy with his piety (5, 6, 7). The last notice of him is his bringing back tidings to Ahab that Elijah, whom he had so long sought for, was at hand (9-16). "Go," said Elijah to him, when he met him in the way, "go tell thy lord, Behold, Elijah is here." (2.) A chief of the tribe of Issachar (1 Chr. 7:3). (3.) A descendant of Saul (1 Chr. 8:38). (4.) A Levite, after the Captivity (1 Chr. 9:16). (5.) A Gadite who joined David at Ziklag (1 Chr. 12:9). (6.) A prince of Zebulun in the time of David (1 Chr. 27:19). (7.) One of the princes sent by Jehoshaphat to instruct the people in the law (2 Chr. 17:7). (8.) A Levite who superintended the repairs of the temple under Josiah (2 Chr. 34:12). (9.) One who accompanied Ezra on the return from Babylon (Ezra 8:9). (10.) A prophet, fourth of the minor prophets in the Hebrew canon, and fifth in the LXX. He was probably contemporary with Jeremiah and Ezekiel. Of his personal history nothing is known.
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SBD
(servant of the Lord ), A man whose sons are enumerated in the genealogy of the tribe of Judah. ( 1 Chronicles 3:21 ) (B.C. 470.) A descendant of Issachar and a chief man of his tribe. ( 1 Chronicles 7:3 ) (B.C. 1014.) One of the six sons of Azel, a descendant of Saul. ( 1 Chronicles 8:33 ; 9:44 ) (B.C. 720.) A Levite, son of Shemaiah, and descended from Jeduthun. ( 1 Chronicles 9:16 ; Nehemiah 12:25 ) The second of the lion-faced Gadites who joined David at Ziklag. ( 1 Chronicles 12:9 ) (B.C. 1054.) One of the Princes of Judah in the reign of Jehoshaphat. ( 2 Chronicles 17:7 ) (B.C. 909.) The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. ( Ezra 8:9 ) A priest, or family of priests, who settled the covenant with Nehemiah. ( Nehemiah 10:5 ) The fourth of the twelve minor prophets. We know nothing of him except what we can gather from the short book which bears his name. The question of his date must depend upon the interpretation of the 11th verse of his prophecy. He there speaks of the conquest of Jerusalem and the captivity of Jacob as having occurred, He probably refers to the captivity by Nebuchadnezzar, B.C. 688. It must have been uttered at some time in the five years which intervened between B.C. 588 and 583. The book of Obadiah is a sustained denunciation of the Edomites, melting into a vision of the future glories of Zion when the arm of the Lord should have wrought her deliverance and have repaid double upon her enemies. An officer of high rank in the court of Ahab. ( 1 Kings 18:3 ) He was a devout worshipper of Jehovah, and at the peril of his life concealed over a hundred prophets during the persecution by Jezebel; ( 1 Kings 18:3-16 ) (B.C. 904.) The father of Ishmaiah who was chief of the tribe of Zebulun in Davids reign. ( 1 Chronicles 27:19 ) (B.C. before 1014.) A Merarite Levite in the reign of Josiah, and one of the overseers of the workmen in the restoration of the temple. ( 2 Chronicles 34:12 ) (B.C.623.)
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| 俄巴第雅 |
OBADIAH |
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ISBE
o-ba-di-a (`obhadhyah, more fully `obhadhyahu, "servant of Yahweh"):
(1) The steward or prime minister of Ahab, who did his best to protect the prophets of Yahweh against Jezebels persecution. He met Elijah on his return from Zarephath, and bore to Ahab the news of Elijahs reappearance (1 Ki 18:3-16).
(2) The prophet (Ob 1:1).
See OBADIAH, BOOK OF.
(3) A descendant of David (1 Ch 3:21).
(4) A chief of the tribe of Issachar (1 Ch 7:3).
(5) A descendant of Saul (1 Ch 8:38; 9:44).
(6) A Levite descended from Jeduthun (1 Ch 9:16), identical with Abda (Neh 11:17).
(7) A chief of the Gadites (1 Ch 12:9).
(8) A Zebulunite, father of the chief Ishmaiah (1 Ch 27:19).
(9) One of the princes sent by Jehoshaphat to teach the law in Judah (2 Ch 17:7).
(10) A Merarite employed by Josiah to oversee the workmen in repairing the temple (2 Ch 34:12).
(11) The head of a family who went up with Ezra from Babylon (Ezr 8:9).
(12) One of the men who sealed the covenant with Nehemiah (Neh 10:5).
(13) A gate-keeper in the days of Nehemiah (Neh 12:25).
The name "Obadiah" was common in Israel from the days of David to the close of the Old Testament. An ancient Hebrew seal bears the inscription "Obadiah the servant of the King."
John Richard Sampey
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Easton
servant of the Lord. (1.) An Israelite who was chief in the household of King Ahab (1 Kings 18:3). Amid great spiritual degeneracy he maintained his fidelity to God, and interposed to protect The Lord's prophets, an hundred of whom he hid at great personal risk in a cave (4, 13). Ahab seems to have held Obadiah in great honour, although he had no sympathy with his piety (5, 6, 7). The last notice of him is his bringing back tidings to Ahab that Elijah, whom he had so long sought for, was at hand (9-16). "Go," said Elijah to him, when he met him in the way, "go tell thy lord, Behold, Elijah is here." (2.) A chief of the tribe of Issachar (1 Chr. 7:3). (3.) A descendant of Saul (1 Chr. 8:38). (4.) A Levite, after the Captivity (1 Chr. 9:16). (5.) A Gadite who joined David at Ziklag (1 Chr. 12:9). (6.) A prince of Zebulun in the time of David (1 Chr. 27:19). (7.) One of the princes sent by Jehoshaphat to instruct the people in the law (2 Chr. 17:7). (8.) A Levite who superintended the repairs of the temple under Josiah (2 Chr. 34:12). (9.) One who accompanied Ezra on the return from Babylon (Ezra 8:9). (10.) A prophet, fourth of the minor prophets in the Hebrew canon, and fifth in the LXX. He was probably contemporary with Jeremiah and Ezekiel. Of his personal history nothing is known.
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SBD
(servant of the Lord ), A man whose sons are enumerated in the genealogy of the tribe of Judah. ( 1 Chronicles 3:21 ) (B.C. 470.) A descendant of Issachar and a chief man of his tribe. ( 1 Chronicles 7:3 ) (B.C. 1014.) One of the six sons of Azel, a descendant of Saul. ( 1 Chronicles 8:33 ; 9:44 ) (B.C. 720.) A Levite, son of Shemaiah, and descended from Jeduthun. ( 1 Chronicles 9:16 ; Nehemiah 12:25 ) The second of the lion-faced Gadites who joined David at Ziklag. ( 1 Chronicles 12:9 ) (B.C. 1054.) One of the Princes of Judah in the reign of Jehoshaphat. ( 2 Chronicles 17:7 ) (B.C. 909.) The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. ( Ezra 8:9 ) A priest, or family of priests, who settled the covenant with Nehemiah. ( Nehemiah 10:5 ) The fourth of the twelve minor prophets. We know nothing of him except what we can gather from the short book which bears his name. The question of his date must depend upon the interpretation of the 11th verse of his prophecy. He there speaks of the conquest of Jerusalem and the captivity of Jacob as having occurred, He probably refers to the captivity by Nebuchadnezzar, B.C. 688. It must have been uttered at some time in the five years which intervened between B.C. 588 and 583. The book of Obadiah is a sustained denunciation of the Edomites, melting into a vision of the future glories of Zion when the arm of the Lord should have wrought her deliverance and have repaid double upon her enemies. An officer of high rank in the court of Ahab. ( 1 Kings 18:3 ) He was a devout worshipper of Jehovah, and at the peril of his life concealed over a hundred prophets during the persecution by Jezebel; ( 1 Kings 18:3-16 ) (B.C. 904.) The father of Ishmaiah who was chief of the tribe of Zebulun in Davids reign. ( 1 Chronicles 27:19 ) (B.C. before 1014.) A Merarite Levite in the reign of Josiah, and one of the overseers of the workmen in the restoration of the temple. ( 2 Chronicles 34:12 ) (B.C.623.)
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| 俄巴路 |
OBAL |
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Easton
stripped, the eight son of Joktan (Gen. 10:28); called also Ebal (1 Chr. 1:22).
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HDBN
inconvenience of old age
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SBD
(stripped bare ), son of Joktan, and, like the rest of family, apparently the founder of an Arab tribe. ( Genesis 10:28 ) In ( 1 Chronicles 1:22 ) the name is written EBAL.
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OPHRAH |
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ISBE
of-ra (`ophrah; Codex Vaticanus Aphra; Codex Alexandrinus Iephratha, etc.):
(1) A town in the territory allotted to Benjamin named between Parah and Chephar-ammoni (Josh 18:23). It is mentioned again in 1 Sam 13:17. The Philistines who were encamped at Michmash sent out marauding bands, one of which went westward, another eastward, down "the valley of Zeboim toward the wilderness"; the third "turned unto the way that leadeth to Ophrah, unto the land of Shual." This must have been northward, as Saul commanded the passage to the South. Eusebius, Onomasticon places it 5 Roman miles East of Bethel. A site which comes near to fulfilling these conditions is eT-Taiyebeh, which stands on a conical hill some 5 miles Northeast of Beitin. This is possibly identical with "Ephron" (2 Ch 13:19), and "Ephraim" (Jn. 11:54).
(2) A city in the tribal lot of Manasseh West of Jordan. It is mentioned only in connection with Gideon, whose native place it was, and with his son Abimelech (Jdg 6:11, etc.). It was, indeed, family property, belonging to Joash the Abiezrite, the father of Gideon. It was apparently not far from the plain of Esdraelon (Jdg 6:33 f), so that Gideon and his kinsmen smarted under the near presence of the oppressing Midianites. Manasseh, of course, as bordering on the southern edge of the plain, was in close touch with the invaders. At Ophrah, Gideon reared his altar to Yahweh, and made thorough cleansing of the instruments of idolatry. After his great victory, he set up here the golden ephod made from the spoils of the enemy, which proved a snare to himself and to his house (Jdg 8:27). Here he was finally laid to rest. It was at Ophrah that Abimelech, aspiring to the kingdom, put to death upon one stone three score and ten of his brethren, as possible rivals, Jotham alone escaping alive (Jdg 9:5). Apparently the mother of Abimelech belonged to Shechem; this established a relationship with that town, his connection with which does not therefore mean that Ophrah was near it.
No quite satisfactory identification has yet been suggested. Conder (PEFS, 1876, 1971) quotes the Samaritan Chronicle as identifying Ferata, which is 6 miles West of Nablus, with an ancient Ophra, "and the one that suggests itself as most probably identical is Ophrah of the Abiezerite." But this seems too far to the South.
(3) A man of the tribe of Judah, son of Meonothai (1 Ch 4:14).
W. Ewing
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Easton
a fawn. 1 Chr. 4:14. (1.) A city of Benjamin (Josh. 18:23); probably identical with Ephron (2 Chr. 13:19) and Ephraim (John 11:54). (2.) "Of the Abi-ezrites." A city of Manasseh, 6 miles south-west of Shechem, the residence of Gideon (Judg. 6:11; 8:27, 32). After his great victory over the Midianites, he slew at this place the captive kings (8:18-21). He then assumed the function of high priest, and sought to make Ophrah what Shiloh should have been. This thing "became a snare" to Gideon and his house. After Gideon's death his family resided here till they were put to death by Abimelech (Judg. 9:5). It is identified with Ferata.
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(fawn ). A town in the tribe of Benjamin. ( Joshua 18:23 ; 1 Samuel 13:17 ) Jerome places it five miles east of Bethel. It is perhaps et-Taiyibeh , a small village on the crown of a conspicuous hill, four miles east-northeast of Beitin (Bethel). More fully, OPHRAH OF THE ABIEZRITES, the native place of Gideon ( Judges 6:11 ) and the scene of his exploits against Baal, ver. ( Judges 6:24 ) his residence after his accession to power ch. ( Judges 9:5 ) and the place of his burial in the family sepulchre. ch. ( Judges 8:32 ) It was probably In Manasseh, ch. ( Judges 6:15 ) and not far distant from Shechem, ( Judges 9:1 Judges 9:5 ) The son of Meonothai. ( 1 Chronicles 4:14 )
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OTHNI |
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oth-ni (`othni, meaning unknown): A son of Shemaiah, a Korahite Levite (1 Ch 26:7).
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Easton
a lion of Jehovah, a son of Shemaiah, and one of the temple porters in the time of David (1 Chr. 26:7). He was a "mighty man of valour."
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(lion of Jehovah ), son of Shemaiah, the first-horn of Obed-edom. ( 1 Chronicles 26:7 ) (B.C. 1013.)
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ODAD |
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代表
代下15:1 代下15:8 代下28:9 代下28:10 代下28:11 代下28:12 代下28:13 代下28:14 代下28:15
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ORPAH |
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ISBE
or-pa (`orpah; for meaning see below): A Moabitess, wife of Mahlon, son of Elimelech and Naomi. Unlike her sister Ruth she returned to her own people after escorting Naomi on her way to Judah (Ruth 1:4 ff). Her name is supposed to be derived from the Hebrew word for "neck" (`oreph), and so to mean "stiff-necked" because of her turning-back from following her mother-in-law; others take it to mean "gazelle."
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Easton
forelock or fawn, a Moabitess, the wife of Chilion (Ruth 1:4; 4:10). On the death of her husband she accompanied Naomi, her mother-in-law, part of the way to Bethlehem, and then returned to Moab.
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SBD
(a gazelle ), a Moabite woman wife of Chilion son of Naomi, and thereby sister-in-law to Ruth. ( Ruth 2:4 Ruth 2:14 ) (B.C. 1360.)
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OREB |
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ISBE
In 2 Esdras 2:33 the King James Version for Mt. HOREB (which see; so the Revised Version (British and American)).
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Easton
raven, a prince of Midian, who, being defeated by Gideon and put to straits, was slain along with Zeeb (Judg. 7:20-25). Many of the Midianites perished along with him (Ps. 83:9; Isa. 10:26).
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SBD
(raven ), one of the chieftains of the Midianite host which invaded Israel, and was defeated and driven back by Gideon. ( Judges 7:25 ) (B.C. 1362.) Isaiah, ( Isaiah 10:26 ) refers to the magnitude of this disaster. Comp. ( Psalms 83:1 ) ...
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OCRAN |
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民1:13 民2:27 民7:72 民7:77 民10:26
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HDBN
a disturber; that disorders
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SBD
(troubled ), an Asherite, father of Pagiel. ( Numbers 1:13 ; 2:27 ; Numbers 7:72 Numbers 7:77 ; 10:26 ) (B.C. before 1658.)
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| 俄陀聶 |
OTHNIEL |
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書15:17 士11:11 士11:12 士11:13 士11:14 士11:15 士3:11
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ISBE
oth-ni-el (`othniel): A hero in Israel, son of Kenaz, Calebs younger brother. He conquered Kiriath-sepher, later known as Debir, in the territory of Judah in the days of Joshua, and was given the daughter of Caleb, Achsah, to wife as a reward (Josh 15:17, parallel found in Jdg 1:13). He later smote Cushan-rishathaim, king of Mesopotamia, whom the children of Israel had served 8 years, and thus not only saved the Israelites, but by reviving national sentiment among them (compare Ant, V, iv, 3), and reestablishing government, became the first of those hero-rulers known as "judges." The effects of his victory lasted an entire generation (40 years, Jdg 3:9-11). He had a son named Hathath (1 Ch 4:13) and probably another named Meonothai (compare recensio Luciana of Septuagint, at the place). In the days of David we find a family bearing the name of Othniel, from which came Heldai the Metophathite, captain of the twelfth month (1 Ch 27:15).
Nathan Isaacs
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Easton
lion of God, the first of the judges. His wife Achsah was the daughter of Caleb (Josh. 15:16, 17; Judg. 1:13). He gained her hand as a reward for his bravery in leading a successful expedition against Debir (q.v.). Some thirty years after the death of Joshua, the Israelites fell under the subjection of Chushan-rishathaim (q.v.), the king of Mesopotamia. He oppressed them for full eight years, when they "cried" unto Jehovah, and Othniel was raised up to be their deliverer. He was the younger brother of Caleb (Judg. 3:8, 9-11). He is the only judge mentioned connected with the tribe of Judah. Under him the land had rest forty years.
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PAUL |
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徒9:4 羅11:13 加2:8 徒13:1 徒13:2 徒13:3 徒13:4 徒13:5 徒13:6 徒13:7 徒13:8 徒13:9 徒13:10 徒13:11 徒13:12 徒13:13 徒13:14 徒13:15 徒13:16 徒13:17 徒13:18 徒13:19 徒13:20 徒13:21 徒13:22 徒13:23 徒13:24 徒13:25 徒13:26 徒13:27 徒13:28 徒13:29 徒13:30 徒13:31 徒13:32 徒13:33 徒13:34 徒13:35 徒1
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Easton
=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy "for use in the Gentile world," as "Saul" would be his Hebrew home-name. He was a native of Tarsus, the capi
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SBD
(small, little ). Nearly all the original materials for the life St. Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. 0 and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul. This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his father was of the tribe of Benjamin, ( Philemon 3:5 ) and a Pharisee, ( Acts 23:6 ) that Paul had acquired by some means the Roman franchise ("I was free born,") ( Acts 22:23 ) and that he was settled in Tarsus. At Tarsus he must have learned to use the Greek language with freedom and mastery in both speaking and writing. At Tarsus also he learned that trade of "tent-maker," ( Acts 18:3 ) at which he afterward occasionally wrought with his own hands. There was a goats-hair cloth called cilicium manufactured in Cilicia, and largely used for tents, Sauls trade was probably that of making tents of this hair cloth. When St. Paul makes his defence before his countrymen at Jerusalem, ( Acts 22:1 ) ... he tells them that, though born in Tarsus he had been "brought up" in Jerusalem. He must therefore, have been yet a boy when was removed, in all probability for the sake of his education, to the holy city of his fathers. He learned, he says, at the feet of Gamaliel." He who was to resist so stoutly the usurpations of the law had for his teacher one of the most eminent of all the doctors of the law. Saul was yet "a young man," ( Acts 7:58 ) when the Church experienced that sudden expansion which was connected with the ordaining of the seven appointed to serve tables, and with the special power and inspiration of Stephen. Among those who disputed with Stephen were some "of them of Cilicia." We naturally think of Saul as having been one of these, when we find him afterward keeping the clothes of those suborned witnesses who, according to the law, ( 17:7 ) were the first to cast stones at Stephen. "Saul," says the sacred writer significantly "was consenting unto his death." Sauls conversion . A.D. 37.--The persecutor was to be converted. Having undertaken to follow up the believers "unto strange cities." Saul naturally turned his thoughts to Damascus. What befell him as he journeyed thither is related in detail three times in the Acts, first by the historian in his own person, then in the two addresses made by St. Paul at Jerusalem and before Agrippa. St. Lukes statement is to be read in ( Acts 9:3-19 ) where, however, the words "it is hard for thee to kick against the pricks," included in the English version, ought to be omitted (as is done in the Revised Version). The sudden light from heaven; the voice of Jesus speaking with authority to his persecutor; Saul struck to the ground, blinded, overcome; the three-days suspense; the coming of Ananias as a messenger of the Lord and Sauls baptism, --these were the leading features at the great event, and in these we must look for the chief significance of the conversion. It was in Damascus that he was received into the church by Ananias, and here to the astonishment of all his hearers, he proclaimed Jesus in the synagogues, declaring him to be the Son of God. The narrative in the Acts tells us simply that he was occupied in this work, with increasing vigor, for "many days," up to the time when imminent danger drove him from Damascus. From the Epistle to the Galatians, ( Galatians 1:17 Galatians 1:18 ) we learn that the many days were at least a good part of "three years," A.D. 37-40, and that Saul, not thinking it necessary to procure authority to teach from the apostles that were before him, went after his conversion to Arabia, and returned from thence to us. We know nothing whatever of this visit to Arabia; but upon his departure from Damascus we are again on a historical ground, and have the double evidence of St. Luke in the Acts of the apostle in his Second Epistle the Corinthians. According to the former, the Jews lay in wait for Saul, intending to kill him, and watched the gates of the city that he might not escape from them. Knowing this, the disciples took him by night and let him down in a basket from the wall. Having escaped from Damascus, Saul betook himself to Jerusalem (A.D. 40), and there "assayed to join himself to the disciples; but they were all afraid of him, and believed not he was a disciple." Barnabas introduction removed the fears of the apostles, and Saul "was with them coming in and going out at Jerusalem." But it is not strange that the former persecutor was soon singled out from the other believers as the object of a murderous hostility. He was,therefore, again urged to flee; and by way of Caesarea betook himself to his native city, Tarsus. Barnabas was sent on a special mission to Antioch. As the work grew under his hands, he felt the need of help, went himself to Tarsus to seek Saul, and succeeded in bringing him to Antioch. There they labored together unremittingly for a whole year." All this time Saul was subordinate to Barnabas. Antioch was in constant communication with Cilicia, with Cyprus, with all the neighboring countries. The Church was pregnant with a great movement, and time of her delivery was at hand. Something of direct expectation seems to be implied in what is said of the leaders of the Church at Antioch, that they were "ministering to the Lord and fasting," when the Holy Ghost spoke to them: "Separate me Barnabas and Saul for the work whereunto I have called them." Everything was done with orderly gravity in the sending forth of the two missionaries. Their brethren after fasting and prayer, laid their hands on them, and so they departed. The first missionary journey. A.D. 45-49. --As soon as Barnabas and Saul reached Cyprus they began to "announce the word of God," but at first they delivered their message in the synagogues of the Jews only. When they had gone through the island, from Salamis to Paphos, they were called upon to explain their doctrine to an eminent Gentile, Sergius Paulus, the proconsul, who was converted. Sauls name was now changed to Paul, and he began to take precedence of Barnabas. From Paphos "Paul and his company" set sail for the mainland, and arrived at Perga in Pamphylia. Here the heart of their companion John failed him, and he returned to Jerusalem. From Perga they travelled on to a place obscure in secular history, but most memorable in the history of the Kingdom of Christ --Antioch in Pisidia. Rejected by the Jews, they became bold and outspoken, and turned from them to the Gentiles. At Antioch now, as in every city afterward, the unbelieving Jews used their influence with their own adherents among the Gentiles to persuade the authorities or the populace to persecute the apostles and to drive them from the place. Paul and Barnabas now travelled on to Iconium where the occurrences at Antioch were repeated, and from thence to the Lycaonian country which contained the cities Lystra and Derbe. Here they had to deal with uncivilized heathen. At Lystra the healing of a cripple took place. Thereupon these pagans took the apostles for gods, calling Barnabas, who was of the more imposing presence, Jupiter, and Paul, who was the chief speaker, Mercurius. Although the people of Lystra had been so ready to worship Paul and Barnabas, the repulse of their idolatrous instincts appears to have provoked them, and they allowed themselves to be persuaded into hostility be Jews who came from Antioch and Iconium, so that they attacked Paul with stones, and thought they had killed him. He recovered, however as the disciples were standing around him, and went again into the city. The next day he left it with Barnabas, and went to Derbe, and thence they returned once more to Lystra, and so to Iconium and Antioch. In order to establish the churches after their departure they solemnly appointed "elders" in every city. Then they came down to the coast, and from Attalia, they sailed; home to Antioch in Syria, where they related the successes which had been granted to them, and especially the opening of the door of faith to the Gentiles." And so the first missionary journey ended. The council at Jerusalem. --Upon that missionary journey follows most naturally the next important scene which the historian sets before us --the council held at Jerusalem to determine the relations of Gentile believers to the law of Moses. ( Acts 15:1-29 ; Galatians 2 ) Second missionary journey . A.D. 50-54. --The most resolute courage, indeed, was required for the work to which St. Paul was now publicly pledged. He would not associate with himself in that work one who had already shown a want of constancy. This was the occasion of what must have been a most painful difference between him and his comrade in the faith and in past perils, Barnabas. ( Acts 15:35-40 ) Silas, or Silvanus, becomes now a chief companion of the apostle. The two went together through Syria and Cilicia, visiting the churches, and so came to Derbe and Lystra. Here they find Timotheus, who had become a disciple on the former visit of the apostle. Him St. Paul took and Circumcised. St. Luke now steps rapidly over a considerable space of the apostles life and labors. "They went throughout Phrygia and the region of Galatia." ( Luke 16:6 ) At this time St. Paul was founding "the churches of Galatia." ( Galatians 1:2 ) He himself gives some hints of the circumstances of his preaching in that region, of the reception he met with, and of the ardent though unstable character of the people. ( Galatians 4:13-15 ) Having gone through Phrygia and Galatia, he intended to visit, the western coast; but "they were forbidden by the Holy Ghost to preach the "word" there. Then, being on the borders of Mysia, they thought of going back to the northeast into Bithynia; but again the Spirit of Jesus "suffered them not," so they passed by Mysia and came down to Troas. St. Paul saw in a vision a man,of Macedonia, who besought him, saying, "Come over into Macedonia and help us." The vision was at once accepted as a heavenly intimation; the help wanted, by the Macedonians was believed to be the preaching of the gospel. It is at this point that the historian, speaking of St. Pauls company, substitutes "we" for "they." He says nothing of himself we can only infer that St. Luke, to whatever country he belonged, became a companion of St. Paul at Troas. The party thus reinforced, immediately set sail from Troas, touched at Samothrace, then landed on the continent at Neapolis, and thence journeyed to Philippi. The first convert in Macedonia was Lydia, an Asiatic woman, at Philippi. ( Acts 18:13 Acts 18:14 ) At Philippi Paul and Silas were arrested, beaten and put in prison, having cast out the spirit of divination from a female slave who had brought her masters much gain by her power. This cruel wrong was to be the occasion of a signal appearance of the God of righteousness and deliverance. The narrative tells of the earthquake, the jailers terror, his conversion and baptism. ( Acts 16:26-34 ) In the morning the magistrates sent word to the prison that the men might be let go; but Paul denounced plainly their unlawful acts, informing them moreover that those whom they had beaten and imprisoned without trial; were Roman citizens. The magistrates, in great alarm, saw the necessity of humbling themselves. They came and begged them to leave the city. Paul and Silas consented to do so, and, after paying a visit to "the brethren" in the house of Lydia, they departed. Leaving St. Luke, and perhaps Timothy for a short time at Philippi, Paul and Silas travelled through Amphipolis and Apollonia and stopped again at Thessalonica. Here again, as in Pisidian Antioch, the envy of the Jews was excited, and the mob assaulted the house of Jason with whom Paul and Silas were staying as guests, and, not finding them, dragged Jason himself and some other brethren before the magistrates. After these signs of danger the brethren immediately sent away Paul and Silas by night. They next came to Berea. Here they found the Jews more noble than those at Thessalonica had been. Accordingly they gained many converts, both Jews and Greeks; but the Jews of Thessalonica, hearing of it, sent emissaries to stir up the people, and it was thought best that Paul should himself leave the city whilst Silas and Timothy remained-behind. Some of the brethren went with St. Paul as far as Athens, where they left him carrying back a request to Silas and Timothy that they would speedily join him. Here the apostle delivered that wonderful discourse reported in ( Acts 17:22-31 ) He gained but few converts at Athens, and soon took his departure and went to Corinth. He was testifying with unusual effort and anxiety when Silas and Timothy came from Macedonia and joined him. Their arrival was the occasion of the writing of the First Epistle to the Thessalonians. The two epistles to the Thessalonians--and these alone--belong to the present missionary journey. They were written from Corinth A.D. 52, 53. When Silas and Timotheus came to Corinth, St. Paul was testifying to the Jews with great earnestness, but with little success. Corinth was the chief city of the province of Achaia, and the residence of the proconsul. During St. Paul stay the proconsular office was held by Gallio, a brother of the philosopher Seneca. Before him the apostle was summoned by his Jewish enemies, who hoped to bring the Roman authority to bear upon him as an innovator in religion. But Gallio perceived at once, before Paul could "open his mouth" to defend himself, that the movement was due to Jewish prejudice, and refused to go into the question. Then a singular scene occurred. The Corinthian spectators, either favoring Paul or actuated only by anger against the Jews, seized on the principal person of those who had brought the charge, and beat him before the judgment-seat. Gallio left these religious quarrels to settle themselves. The apostle therefore, was not allowed to be "hurt," and remained some time longer at Corinth unmolested. Having been the instrument of accomplishing this work, Paul departed for Jerusalem, wishing to attend a festival there. Before leaving Greece, he cut off his hair at Cenchreae, in fulfillment of a vow. ( Acts 18:18 ) Paul paid a visit to the synagogue at Ephesus, but would not stay. Leaving Ephesus, he sailed to Caesarea, and from thence went up to Jerusalem, spring, A.D. 54, and "saluted the church." It is argued, from considerations founded on the suspension of navigation during the winter months, that the festival was probably the Pentecost. From Jerusalem the apostle went almost immediately down to Antioch, thus returning to the same place from which he had started with Silas. Third missionary journey, including the stay at Ephesus . A.D. 54-58. ( Acts 18:23 ; Acts 21:17 ) --The great epistles which belong to this period, those to the Galatians, Corinthians and Romans, show how the "Judaizing" question exercised at this time the apostles mind. St. Paul "spent some time" at Antioch, and during this stay as we are inclined to believe, his collision with St. Peter ( Galatians 2:11-14 ) took place. When he left Antioch, he "went over all the country of Galatia and Phrygia in order, strengthening all the disciples," and giving orders concerning the collection for the saints. ( 1 Corinthians 18:1 ) It is probable that the Epistle to the Galatians was written soon after this visit--A.D. 56-57. This letter was in all probability sent from Ephesus. This was the goal of the apostles journeyings through Asia Minor. He came down to Ephesus from the upper districts of Phrygia. Here he entered upon his usual work. He went into the synagogue, and for three months he spoke openly, disputing and persuading concerning "the kingdom of God." At the end of this time the obstinacy and opposition of some of the Jews led him to give up frequenting the synagogue, and he established the believers as a separate society meeting "in the school of Tyrannus." This continued for two years. During this time many things occurred of which the historian of the Acts chooses two examples, the triumph over magical arts and the great disturbance raised by the silversmiths who made shrines Diana --among which we are to note further the writing of the First Epistle to the Corinth A.D. 57. Before leaving Ephesus Paul went into Macedonia, where he met Titus, who brought him news of the state of the Corinthian church. Thereupon he wrote the Second Epistle to the Corinthians, A.D. 57, and sent it by the hands of Titus and two other brethren to Corinth. After writing this epistle, St. Paul travelled throughout Macedonia, perhaps to the borders of Illyricum, ( Romans 15:19 ) and then went to Corinth. The narrative in the Acts tells us that "when he had gone over those parts (Macedonia), and had given them much exhortation he came into Greece, and there abode three months." ( Acts 20:2 Acts 20:3 ) There is only one incident which we can connect with this visit to Greece, but that is a very important one--the writing of his Epistle to the Romans, A.D. 58. That this was written at this time from Corinth appears from passages in the epistle itself and has never been doubted. The letter is a substitute for the personal visit which he had longed "for many years" to pay. Before his departure from Corinth, St. Paul was joined again by St. Luke, as we infer from the change in the narrative from the third to the first person. He was bent on making a journey to Jerusalem, for a special purpose and within a limited time. With this view he was intending to go by sea to Syria. But he was made aware of some plot of the Jews for his destruction, to be carried out through this voyage; and he determined to evade their malice by changing his route. Several brethren were associated with him in this expedition, the bearers no doubt, of the collections made in all the churches for the poor at Jerusalem. These were sent on by sea, and probably the money with them, to Troas, where they were to await Paul. He, accompanied by Luke, went northward through Macedonia. Whilst the vessel which conveyed the rest of the party sailed from Troas to Assos, Paul gained some time by making the journey by land. At Assos he went on board again. Coasting along by Mitylene, Chios, Samos and Trogyllium, they arrived at Miletus. At Miletus, however there was time to send to Ephesus, and the elders of the church were invited to come down to him there. This meeting is made the occasion for recording another characteristic and representative address of St. Paul. ( Acts 20:18-35 ) The course of the voyage from Miletas was by Coos and Rhodes to Patara, and from Patara in another vessel past Cyprus to Tyre. Here Paul and his company spent seven days. From Tyre they sailed to Ptolemais, where they spent one day, and from Ptolemais proceeded, apparently by land, to Caesarea. They now "tarried many days" at Caesarea. During this interval the prophet Agabus, ( Acts 11:28 ) came down from Jerusalem, and crowned the previous intimations of danger with a prediction expressively delivered. At this stage a final effort was made to dissuade Paul from going up to Jerusalem, by the Christians of Caesarea and by his travelling companions. After a while they went up to Jerusalem and were gladly received by the brethren. This is St. Pauls fifth an last visit to Jerusalem. St. Pauls imprisonment: Jerusalem . Spring, A.D. 58. --He who was thus conducted into Jerusalem by a company of anxious friends had become by this time a man of considerable fame among his countrymen. He was widely known as one who had taught with pre-eminent boldness that a way into Gods favor was opened to the Gentiles, and that this way did not lie through the door of the Jewish law. He had thus roused against himself the bitter enmity of that unfathomable Jewish pride which was almost us strong in some of those who had professed the faith of Jesus as in their unconverted brethren. He was now approaching a crisis in the long struggle, and the shadow of it has been made to rest upon his mind throughout his journey to Jerusalem. He came "ready to die for the name of the Lord Jesus," but he came expressly to prove himself a faithful Jew and this purpose is shown at every point of the history. Certain Jews from "Asia," who had come up for the pentecostal feast, and who had a personal knowledge of Paul, saw him in the temple. They set upon him at once, and stirred up the people against him. There was instantly a great commotion; Paul was dragged out of the temple, the doors of which were immediately shut, and the people having him in their hands, were going to kill him. Paul was rescued from the violence of the multitude by the Roman officer, who made him his own prisoner, causing him to be chained to two soldiers, and then proceeded to inquire who he was and what he had done. The inquiry only elicited confused outcries, and the "chief captain" seems to have imagined that the apostle might perhaps be a certain Egyptian pretender who recently stirred up a considerable rising of the people. The account In the ( Acts 21:34-40 ) tells us with graphic touches how St. Paul obtained leave and opportunity to address the people in a discourse which is related at length. Until the hated word of a mission to the Gentiles had been spoken, the Jews had listened to the speaker. "Away with such a fellow from the earth," the multitude now shouted; "it is not fit that he should live." The Roman commander seeing the tumult that arose might well conclude that St. Paul had committed some heinous offence; and carrying him off, he gave orders that he should be forced by scourging to confess his crime. Again the apostle took advantage of his Roman citizenship to protect himself from such an outrage. The chief captain set him free from bonds, but on the next day called together the chief priests and the Sanhedrin, and brought Paul as a prisoner before them. On the next day a conspiracy was formed which the historian relates with a singular fullness of detail. More than forty of the Jews bound themselves under a curse neither to eat nor drink until they had killed Paul. The plot was discovered, and St. Paul was hurried away from Jerusalem. The chief captain, Claudius Lysias determined to send him to Caesarea to Felix, the governor or procurator of Judea. He therefor put him in charge of a strong guard of soldiers, who took him by night as far as Antipatris. From thence a smaller detachment conveyed him to Caesarea, where they delivered up their prisoner into the hands of the governor. Imprisonment at Caesarea. A.D. 58-60. --St. Paul was henceforth to the end of the period embraced in the Acts, if not to the end of his life, in Roman custody. This custody was in fact a protection to him, without which he would have fallen a victim to the animosity of the Jews. He seems to have been treated throughout with humanity and consideration. The governor before whom he was now to be tried, according to Tacitus and Josephus, was a mean and dissolute tyrant. After hearing St, Pauls accusers and the apostles defence, Felix made an excuse for putting off the matter, and gave orders that the prisoner should be treated with indulgence and that his friends should be allowed free access to him. After a while he heard him again. St. Paul remained in custody until Felix left the province. The unprincipled governor had good reason to seek to ingratiate himself with the Jews; and to please them, be handed over Paul, as an untried prisoner, to his successor, Festus. Upon his arrival in the province, Festus went up without delay from Caesarea to Jerusalem, and the leading Jews seized the opportunity of asking that Paul might be brought up there for trial intending to assassinate him by the way. But Festus would not comply with their request, He invited them to follow him on his speedy return to Caesarea, and a trial took place there, closely resembling that before Felix. "They had certain questions against him," Festus says to Agrippa, "of their own superstition (or religion), and of one Jesus, who was dead, whom Paul affirmed to be alive. And being puzzled for my part as to such inquiries, I asked him whether he would go to Jerusalem to be tried there." This proposal, not a very likely one to be accepted, was the occasion of St. Pauls appeal to Caesar. The appeal having been allowed, Festus reflected that he must send with the prisoner a report of "the crimes laid against him." He therefore took advantage of an opportunity which offered itself in a few days to seek some help in the matter. The Jewish prince Agrippa arrived with his sister Bernice on a visit to the new governor. To him Festus communicated his perplexity. Agrippa expressed a desire to hear Paul himself. Accordingly Paul conducted his defence before the king; and when it was concluded Festus and Agrippa, and their companions, consulted together, and came to the conclusion that the accused was guilty of nothing that deserved death or imprisonment. "Agrippa"s final answer to the inquiry of Festus was, "This man might have been set at liberty, if he had not appealed unto Caesar." The voyage to Rome and shipwreck. Autumn, A.D. 60. --No formal trial of St. Paul had yet taken place. After a while arrangements were made to carry "Paul and certain other prisoners," in the custody of a centurion named Julius, into Italy; and amongst the company, whether by favor or from any other reason, we find the historian of the Acts, who in chapters 27 and 28 gives a graphic description of the voyage to Rome and the shipwreck on the Island of Melita or Malta. After a three-months stay in Malta the soldiers and their prisoners left in an Alexandria ship for Italy. They touched at Syracuse, where they stayed three days, and at Rhegium, from which place they were carried with a fair wind to Puteoli, where they left their ship and the sea. At Puteoli they found "brethren," for it was an important place and especially a chief port for the traffic between Alexandria and Rome; and by these brethren they were exhorted to stay a while with them. Permission seems to have been granted by the centurion; and whilst they were spending seven days at Puteoli news of the apostles arrival was sent to Rome. (Spring, A.D. 61.) First imprisonment of St. Paul at Rome . A.D. 61-63. --On their arrival at Rome the centurion delivered up his prisoners into the proper custody that of the praetorian prefect. Paul was at once treated with special consideration and was allowed to dwell by himself with the soldier who guarded him. He was now therefore free "to preach the gospel to them that were at Rome also;" and proceeded without delay to act upon his rule --"to the Jews first," But as of old, the reception of his message by the Jews was not favorable. He turned, therefore, again to the Gentiles, and for two years he dwelt in his own hired house. These are the last words of the Acts. But St. Pauls career is not abruptly closed. Before he himself fades out of our sight in the twilight of ecclesiastical tradition, we have letters written by himself which contribute some particulars to his biography. Period of the later epistles. --To that imprisonment to which St. Luke has introduced us --the imprisonment which lasted for such a tedious time, though tempered by much indulgence --belongs the noble group of letters to Philemon, to the Colossians, to the Ephesians and to the Philippians. The three former of these were written at one time, and sent by the same messengers. Whether that to the Philippians was written before or after these we cannot determine; but the tone of it seems to imply that a crisis was approaching, and therefore it is commonly regarded us the latest of the four. In this epistle St. Paul twice expresses a confident hope that before long he may be able to visit the Philippians in person. ( Philemon 1:25 ; 2:24 ) Whether this hope was fulfilled or not has been the occasion of much controversy. According to the general opinion the apostle was liberated from imprisonment at the end of two years, having been acquitted by Nero A.D. 63, and left Rome soon after writing the letter to the Philippians. He spent some time in visits to Greece, Asia Minor and Spain, and during the latter part of this time wrote the letters (first epistles) to Timothy and Titus from Macedonia, A.D. 65. After these were written he was apprehended again and sent to Rome. Second imprisonment at Rome . A.D. 65-67. --The apostle appears now to have been treated not as an honorable state prisoner but as a felon, ( 2 Timothy 2:9 ) but he was allowed to write the second letter to Timothy, A.D. 67. For what remains we have the concurrent testimony of ecclesiastical antiquity that he was beheaded at Rome, by Nero in the great persecutions of the Christians by that emperor, A.D. 67 or 68.
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BEERI |
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ISBE
be-e-ri (beeri, "expounder"):
(1) Father of Judith, one of Esaus wives (Gen 26:34).
(2) The father of the prophet Hosea (Hos 1:1).
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Easton
illustrious, or the well-man. (1.) The father of Judith, one of the wives of Esau (Gen. 26:34), the same as Adah (Gen. 36:2). (2.) The father of the prophet Hosea (1:1).
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ISBE - 國際標準聖經百科全書 (International Standard Bible Encyclopedia)
Easton - Easton's Bible Dictionary
HBND - Hitchcock's Bible Names Dictionary
SBD - Smith's Bible Dictionary
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NIV
靈修
新聞
貼圖
為教會
