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英文名字 |
查詢經文 |
代表經文 |
Nave's Topical Bible |
ISBE |
Easton |
HBND |
SDB |
| 利汎 |
REZIN |
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代表
王下15:37 王下16:5 王下16:6 王下16:7 王下16:8 王下16:9 王下16:10 賽7:1 賽7:4 賽8:4 賽8:5 賽8:6 賽8:7 拉2:48
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ISBE
re-zin (retsin; Rhaasson): The last of the kings of Syria who reigned in Damascus (2 Ki 15:37; 16:5-10; Isa 7:1; 8:4-7). Alona with Pekah, the son of Remaliah, who reigned 20 years over Israel in Samaria, he joined in the Syro-Ephraimitic war aaainst Ahaz, the king of Judah. Together they laid siege to Jerusalem, but were unsuccessful in the effort to take it (2 Ki 16:5; Isa 7:1). It was to calm the fears, and to restore the fainting spirits of the men of Judah, that Isaiah was commissioned by the Lord to assure them that the schemes of "these two tails of smoking firebrands" (Isa 7:4) were destined to miscarry. It was then, too, that the sign was aiven of the vigin who should conceive, and bear a son, and should call his name Immanuel. Rezin had to content himself on this campaign to the South with the capture of Elath from the men of Judah and its restoration to the men of Edom, from whom it had been taken and made a seaport by Solomon (2 Ki 16:6, where it is agareed that "Syria" and "Syrians" should be read "Edom" and "Edomites," which in the Hebrew script are easy to be mistaken for one another, and are in fact often mistaken). Rezin, however, had a more formidable enemy to encounter on his return to Damascus. Ahaz, like kings of Judah before and after him, placed his reliance more on the arm of flesh than on the true King of his people, and appealed to Tiglath-pileser III, of Assyria, for help. Ahaz deliberately sacrificed the independence of his country in the terms of his offer of submission to the Assyrian: "I am thy servant and thy son" (2 Ki 16:7). Tiglath-pileser had already carried his arms to the West and ravaged the northern border of Israel; and now he crossed the Euphrates and hastened to Damascus, slaying Rezin and carrying his people captive to Kir (2 Ki 16:9). In the copious Annals of Tialath-pileser, Rezin figures with the designation Racunu(ni), but the tablet recording his death, found and read by Sir Henry Rawlinson, has been irrecoverably lost, and only the fact of its existence and loss remains (Schrader, COT, I, 252, 257). With the death of Rezin the kingdom of Damascus and Syria came to an end.
Rezin, Sons of: Mentioned among the Nethinim (Ezr 2:48), who returned to Jerusalem with Zerubbabel from captivity (compare Neh 7:50).
LITERATURE.
Schrader, COT, as above; Driver, Authority, 99 ff,
T. Nicol.
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Easton
firm; a prince, a king of Syria, who joined Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isa. 7:1-8). Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for the purpose of defending his own kingdom. Damascus was taken, and Rezin was slain in battle by the Assyrian king, and his people carried into captivity, B.C. 732 (2 Kings 16:9).
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HDBN
good-will; messenger
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SBD
(firm ). King of Damascus. He attacked Jotham during the latter part of his reign, ( 2 Kings 15:37 ) but his chief war was with Ahaz, whose territories he invaded, in conjunction with Pekah about B.C. 741. Though unsuccessful is his siege of Jerusalem, ( 2 Kings 16:5 ; Isaiah 7:1 ) he "recovered Elath to Syria." ( 2 Kings 16:6 ) Soon after this he was attacked defeated and slain by Tiglath-pileser II, king of Assyria. ( 2 Kings 16:9 ) One of the families of the Nethinim. ( Ezra 2:48 ; Nehemiah 7:50 ) (B.C. before 536.)
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RIPHATH |
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ISBE
ri-fath (riphath): A son of Gomer, the eldest son of Japhet (Gen 10:3; 1 Ch 1:6, where Massoretic Text and the Revised Version (British and American) read DIPHATH (which see)). Josephus (Ant., I, vi, 1) identifies the Ripheans with the Paphlagonians, through whose country on the Black Sea ran the river "Rhebas" (Pliny, NH, vi.4).
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Easton
a crusher, Gomer's second son (Gen. 10:3), supposed to have been the ancestor of the Paphlagonians.
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HDBN
remedy; medicine; release; pardon
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SBD
(spoken ), the second son of Gomer. ( Genesis 10:3 ) The name may be identified with the Rhipaean mountains, i.e. the Carpathian range in the northeast of Dacia.
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| 利法 |
REPHAH |
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ISBE
re-fa (rephach (the form is corrupt); Rhaphe): The eponym of an Ephraimite family (1 Ch 7:25).
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SBD
a son of Ephraim, and ancestor of Joshua. ( 1 Chronicles 7:26 )
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| 利法益 |
REPHAEL |
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ISBE
re-fa-el, ref-a-el (rephael, "God has healed"; Rhaphael): The eponym of a family of gatekeepers (1 Ch 26:7). The name occurs in Tobit and Enoch ("Raphael"); it probably belongs to a group of late formations. See Gray, HPN, 225, 311.
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Easton
healed of God, one of Shemaiah's sons. He and his brethren, on account of their "strength for service," formed one of the divisions of the temple porters (1 Chr. 26:7, 8).
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HDBN
the physic or medicine of God
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SBD
(healed of God ), son of Shemaiah, the first-born of Obed-edom. ( 1 Chronicles 26:7 ) (B.C. about 1015.)
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| 利法雅 |
REPHAIAH |
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代表
代上3:21 代上4:42 代上4:43 代上7:2 代上4:42 代上4:43 代上7:2 代上9:43 代上8:37 尼3:9
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ISBE
re-fa-ya, re-fi-a (rephayah, probably "Yah is healing"; Septuagint Rhaphaia(s)) :
(1) In Davids family, Septuagint also Rhaphal (1 Ch 3:21).
(2) A captain of Simeon (1 Ch 4:42).
(3) A grandson of Issachar, Septuagint also Rhaphara (1 Ch 7:2).
(4) A descendant of Saul (1 Ch 9:43; in 8:37 called "Raphah" (raphah); Septuagint also Raphai).
(5) One of the repairers of the wall under Nehemiah (Neh 3:9).
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HDBN
medicine or refreshment of the Lord
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SBD
(healed of Jehovah ). The sons of Rephaiah appear among the descendants of Zerubbabel in ( 1 Chronicles 3:21 ) A Simeonite chieftain in the reign of Hezekiah. ( 1 Chronicles 4:42 ) (B.C. 727.) Son of Tola the son of Issachar. ( 1 Chronicles 7:2 ) Son of Binea, and descendant of Saul. ( 1 Chronicles 9:43 ) The son of Hur, and ruler of a portion of Jerusalem. ( Nehemiah 3:9 ) (B.C. 441.)
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LEUMMIM |
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ISBE
le-um-im (leummim): A Dedanite tribe of North Arabia, connected with the LETUSHIM (which see).
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Easton
peoples; nations, the last mentioned of the three sons of Dedan, and head of an Arabian tribe (Gen. 25:3).
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HDBN
countries; without water
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SBD
(peoples ), the name of the third of the descendants of Dedan son of Jokshan, ( Genesis 25:3 ) being in the plural form, like his brethren, Asshurim and Letushim.
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REMALIAH |
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代表
王下15:25 王下16:1 代下28:6 賽7:1 賽8:6
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ISBE
rem-a-li-a (remalyahu, "whom Yahweh has adorned"): The father of Pekah (2 Ki 15:25 ff; Isa 7:4 ff; 8:6). The contemptuous allusion to Pekah as "the son of Remaliah" in Isa 7:4 (similarly "the son of Kish," 1 Sam 10:11) may be a slur on Remaliahs humble origin.
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Easton
adorned by the Lord, the father of Pekah, who conspired successfully against Pekahiah (2 Kings 15:25, 27, 30, 32, 37; Isa. 7:1, 4, 5, 9; 8:6).
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HDBN
the exaltation of the Lord
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SBD
(protected by Jehovah ). The father of Pekah, captain of Pekahiah; king of Israel, who slew his master and usurped his throne. ( 2 Kings 15:25-37 ; 2 Kings 16:1 2 Kings 16:5 ; 2 Chronicles 28:6 ; Isaiah 7:1-9 ; 8:6 ) (B.C. 756.)
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| 利甲 |
RECHAB |
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代表
代上2:55 王下10:15 王下10:23 耶35:6 耶35:7 耶35:8 耶35:9 耶35:10 耶35:11 耶35:12 耶35:13 耶35:14 耶35:15 耶35:16 耶35:17 耶35:18 耶35:19 撒下4:2 撒下4:3 撒下4:4 撒下4:5 撒下4:6 撒下4:7 撒下4:8 撒下4:9 撒下4:10 撒下4:11 撒下4:12 尼3:14
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Easton
horseman, or chariot. (1.) One of Ishbosheth's "captains of bands" or leaders of predatory troops (2 Sam. 4:2). (2.) The father of Jehonadab, who was the father of the Rechabites (2 Kings 10:15, 23; Jer. 35:6-19).
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HDBN
square; chariot with team of four horses
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SBD
(rider ). One of the two "captains of bands" whom Ish-bosheth took into his service, and who conspired to murder him. ( 2 Samuel 4:2 ) (B.C. 1046.) The father of Malchiah, ruler of part of Beth-haccerem. ( Nehemiah 3:14 ) (B.C. before 446.) The father or ancestor of Jehonadab. ( 2 Kings 10:15 2 Kings 10:33 ; 1 Chronicles 2:65 ; Jeremiah 35:6-19 ) (B.C.before 882.) It was from this Rechab that the tribe of the Rechabites derived their name. In ( 1 Chronicles 2:55 ) the house of Rechab is identified with a section of the Kenites, a Midianitish tribe who came into Canaan with the Israelites, and retained their nomadic habits. The real founder of the tribe was Jehonadab. [JEHONADAB] He and his people had all along been worshippers of Jehovah, circumcised, though not looked upon as belonging to Israel and probably therefore not considering themselves bound by the Mosaic law and ritual. The worship of Baal was offensive to them. Jonadab inaugurated a reformation and compelled a more rigid adherence than ever to the old Arab life. They were neither to drink wine, nor build houses, nor sow seed, nor plant nor have any vineyard. All their days they were to dwell in tents. ( Jeremiah 35:6 Jeremiah 35:7 ) This was to be the condition of their retaining a distinct tribal existence. For two centuries and a half they adhered faithfully to this rule. The invasion of Judah by Nebuchadnezzar, in B.C. 607, drove the Rechabites from their tents to Jerusalem, where they stood proof against temptation, and were specially blessed. ( Jeremiah 35:2-19 ) There is much of interest in relation to the present condition of these people. Dr. Wolf reports that the Jews of Jerusalem and Yemen told him that he would find the Rechabites of Jere 35 living near Mecca, in the mountainous country northeast of Medina. When he came near Senaa he came in contact with a tribe, the Beni-Khabir , who identified themselves with the sons of Jehonadab. They claimed to number 60,000, to adhere to the old rules, and to be a fulfillment of the promise made to Jehonadab.
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| 利百加 |
REBECCA OR REBEKAH |
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代表
創22:22 創24:1 創24:2 創24:3 創24:4 創24:5 創24:6 創24:7 創24:8 創24:9 創24:10 創24:11 創24:12 創24:13 創24:14 創24:15 創24:16 創24:17 創24:18 創24:19 創24:20 創24:21 創24:22 創24:23 創24:24 創24:25 創24:26 創24:27 創24:28 創24:29 創24:30 創24:31 創24:32 創24:33 創24:34 創24:35 創24:36 創24:3
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REKEM |
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ISBE
re-kem (rekem, "friendship"):
(1) One of the five kings of Midian slain by the Israelites under Moses (Nu 31:8; Josh 13:21 (Codex Vaticanus Rhobok; Codex Alexandrinus Rhokom)). Like his companions, he is called a "king" in Numbers, but a "prince" or "chieftain" in the passage in Josh. The two references are hardly related; both are based on an earlier tradition.glish Language, 398). the Revised Version (British and American) has, however, retained the older word, at least in the margin, in all passages in which it is found in the King James Version): According to Hebrew psychology the reins are the seat of the deepest emotions and affections of man, which God alone can fully know. Thus the Revised Version (British and American) has substituted "heart" for "reins" in the text of Job 19:27; Ps 7:9; 16:7; 26:2; 73:21; Prov 23:16; Jer 11:20; 12:2; 17:10; 20:12; the translation "inward parts" is found but once (Ps 139:13). In one passage the King James Version has translated the Hebrew halac ("loins") with "reins" (Isa 11:5), where the Revised Version (British and American) has rightly substituted "waist" (which see). The Greek word nephros (which is etymologically allied to the Middle English nere, Get. Niere; see Skeat, ibid, 231, under the word "Kidney") is found in 1 Macc 2:24; Rev 2:23. compare Mic 4:7); "Thy God reigneth" (Isa 52:7); "Thou hast taken thy great power and didst reign" (Rev 11:17, meaning probably "thou didst assume thy might"); (2) the Messiah (Christ) as a just and righteous king (Jer 23:5); an eternal king (Lk 1:33; compare Rev 11:15); punishing and subduing His enemies (Lk 19:14,27; 1 Cor 15:25).
(2) Eponym of a Calebite family (1 Ch 2:43 (Rhekom). Probably a town in Southern Judah. A town of this name is given as belonging to Benjamin (Josh 18:27).
(3) A city of Benjamin, mentioned with Irpeel and Taralah (Josh 18:27); the site is unknown.
See also RAKEM.
Horace J. Wolf
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Easton
embroidered; variegated. (1.) One of the five Midianite kings whom the Israelites destroyed (Num. 31:8). (2.) One of the sons of Hebron (1 Chr. 2:43, 44). (3.) A town of Benjamin (Josh. 18:27).
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HDBN
vain pictures; divers picture
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SBD
(variegation ). One of the five kings or chieftains of Midian slain by the Israelites. ( Numbers 31:8 ; Joshua 13:21 ) One of the four sons of Hebron, and father of Shammai. ( 1 Chronicles 2:43 1 Chronicles 2:44 )
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| 利迦 |
RECHAH |
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ISBE
re-ka (rekhah).
See RECAH.
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SBD
(uttermost part ), probably a place in Judah--a village, Rashiah , three miles south of Jerusalem.
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| 利迦 |
LECAH |
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ISBE
le-ka (lekhah): A descendant of Judah (1 Ch 4:21).
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SBD
(progress ), a name mentioned in the genealogies of Judah, ( 1 Chronicles 4:21 ) only, as one of the descendants of Shelah, the third son of Judah by the Canaanites Bath-shua.
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| 利遜 |
REZON |
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代表
王上11:23 王上11:24 王上11:25 王上15:18 王下16:5 王下16:6 王下16:7 王下16:8 王下16:9 拉2:48 尼7:50
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ISBE
re-zon (rezon; Rhazon): Son of Eliadah, and a subject of Hadadezer, king of Zobah (1 Ki 11:23). The name appears to be given as chezyon; Hazein (1 Ki 15:18; see HEZION), where he is the father of Tabrimmon, whose son Ben-hadad I is known through his leaaue with Asa, king of Judah. When David conquered Zobah, Rezon renounced his allegiance to Hadadezer and became powerful as an independent chief, capturing Damascus and setting up as king. Along with Hadad, the noted Edomite patriot, he became a thorn in the side of Solomon, the one making himself obnoxious in the South, the other in the North, of the kingdom of Israel, both being animated with a bitter hatred of the common foe. It is said of Rezon that he "reigned over Syria" (1 Ki 11:25), and if the surmise adopted by many scholars is correct that he is the same as Hezion (1 Ki 15:18), then he was really the founder of the dynasty of Syrian kings so well known in the history of this period of Israel; and the line would run: Rezon, Tabrimmon, Ben-hadad I, and Ben-hadad II.
LITERATURE.
Burney on 1 Ki 11:23 and 15:18 in Notes on Hebrew Text of Books of Kings; Winckler, Alttest. Untersuchunaen, 60 ff.
T. Nicol.
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Easton
prince, son of Eliadah. Abandoning the service of Hadadezer, the king of Zobah, on the occasion of his being defeated by David, he became the "captain over a band" of marauders, and took Damascus, and became king of Syria (1 Kings 11:23-25; 2 Sam. 8:3-8). For centuries after this the Syrians were the foes of Israel. He "became an adversary to Israel all the days of Solomon."
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HDBN
lean; small; secret; prince
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SBD
(prince ), son of Eliadah, a Syrian, who when David defeated Hadadezer king of Zobah, put himself at the head of a band of freebooters and set up a petty kingdom at Damascus. ( 1 Kings 11:23 ) He harassed the kingdom of Solomon during his whole reign. (B.C. 1043-975.)
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| 利都是 |
letushim |
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ISBE
le-too-shim, le-tu-shim (leTushim): A Dedanite tribe in North Arabia (Gen 25:3). With it are connected the ASSHURIM and LEUMMIM (which see).
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SBD
(hammered ), the name of the second of the sons of Dedan son of Jokshan. ( Genesis 25:3 )
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| 利金 |
REKEM |
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ISBE
re-kem (rekem, "friendship"):
(1) One of the five kings of Midian slain by the Israelites under Moses (Nu 31:8; Josh 13:21 (Codex Vaticanus Rhobok; Codex Alexandrinus Rhokom)). Like his companions, he is called a "king" in Numbers, but a "prince" or "chieftain" in the passage in Josh. The two references are hardly related; both are based on an earlier tradition.glish Language, 398). the Revised Version (British and American) has, however, retained the older word, at least in the margin, in all passages in which it is found in the King James Version): According to Hebrew psychology the reins are the seat of the deepest emotions and affections of man, which God alone can fully know. Thus the Revised Version (British and American) has substituted "heart" for "reins" in the text of Job 19:27; Ps 7:9; 16:7; 26:2; 73:21; Prov 23:16; Jer 11:20; 12:2; 17:10; 20:12; the translation "inward parts" is found but once (Ps 139:13). In one passage the King James Version has translated the Hebrew halac ("loins") with "reins" (Isa 11:5), where the Revised Version (British and American) has rightly substituted "waist" (which see). The Greek word nephros (which is etymologically allied to the Middle English nere, Get. Niere; see Skeat, ibid, 231, under the word "Kidney") is found in 1 Macc 2:24; Rev 2:23. compare Mic 4:7); "Thy God reigneth" (Isa 52:7); "Thou hast taken thy great power and didst reign" (Rev 11:17, meaning probably "thou didst assume thy might"); (2) the Messiah (Christ) as a just and righteous king (Jer 23:5); an eternal king (Lk 1:33; compare Rev 11:15); punishing and subduing His enemies (Lk 19:14,27; 1 Cor 15:25).
(2) Eponym of a Calebite family (1 Ch 2:43 (Rhekom). Probably a town in Southern Judah. A town of this name is given as belonging to Benjamin (Josh 18:27).
(3) A city of Benjamin, mentioned with Irpeel and Taralah (Josh 18:27); the site is unknown.
See also RAKEM.
Horace J. Wolf
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Easton
embroidered; variegated. (1.) One of the five Midianite kings whom the Israelites destroyed (Num. 31:8). (2.) One of the sons of Hebron (1 Chr. 2:43, 44). (3.) A town of Benjamin (Josh. 18:27).
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HDBN
vain pictures; divers picture
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SBD
(variegation ). One of the five kings or chieftains of Midian slain by the Israelites. ( Numbers 31:8 ; Joshua 13:21 ) One of the four sons of Hebron, and father of Shammai. ( 1 Chronicles 2:43 1 Chronicles 2:44 )
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| 利金 |
RAKEM |
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ISBE
ra-kem (raqem, the pausal form of reqem): The eponym of a clan of Machir (1 Ch 7:16).
See REKEM.
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SBD
(flower garden ), a descendant of Machir the son of Manasseh. ( 1 Chronicles 7:16 ) (B.C. before 1451.)
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| 加利亞 |
CAREAH |
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SBD
(bald head ), father of Johanan, ( 2 Kings 25:23 ) elsewhere spelt KAREAH.
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| 加布 |
CARPUS |
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ISBE
kar-pus (Karpos): A name but once mentioned in the New Testament (2 Tim 4:13), "the cloak that I left at Troas with Carpus." These words were written from the dungeons, where Paul was confined during his second imprisonment. The name, common enough in Pauls day, signifies "fruit" (Young) or "wrist" (Davis). The words indicate that Paul must have been very well acquainted with the family of Carpus. He was presumably one of his converts; and the apostle must have lodged with him and also have had considerable confidence in him, since he committed to his care not only the comparatively valueless "cloak," but especially the priceless "books and parchments." It is idle to attempt to find out the identity of Carpus, but one cannot help wondering what were the contents of these books and parchments for which the apostle longed in his bitter second imprisonment.
Henry E. Dosken
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SBD
a Christian at Troas. ( 2 Timothy 4:13 )
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| 加萊 |
KALLAI |
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代表
尼12:1 尼12:2 尼12:3 尼12:4 尼12:5 尼12:6 尼12:7 尼12:8 尼12:9 尼12:10 尼12:11 尼12:12 尼12:13 尼12:14 尼12:15 尼12:16 尼12:17 尼12:18 尼12:19 尼12:20
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ISBE
kal-a-i, kal-i (qallay, qal, "swift"): A priest among those who returned with Zerubbabel (Neh 12:1). He represented the family of Sallai (Neh 12:20).
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HDBN
light; resting by fire; my voice
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BOANERGES |
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ISBE
bo-a-nur-jez (Boanerges; bene reghesh, "sons of thunder"): The surname bestowed by Jesus upon James and John, the sons of Zebedee, when they were ordained to the apostleship (Mk 3:17). See JAMES. It has also been regarded as an equivalent of the "Heavenly Twins," the Sons of Zeus or Thunder. According to this interpretation, the name Boanerges would represent the Dioscuri in some form or other of their varied presentation in the cults of the Mediterranean (compare Professor J. Rendel Harris in The Expositor, series vii, III, 146).
C. M. Kerr
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Easton
sons of thunder, a surname given by our Lord to James and John (Mark 3:17) on account of their fervid and impetuous temper (Luke 9:54).
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SBD
a name signifying sons of thunder , given by our Lord to the two sons of Zebedee, James and John, probably on account of their fiery earnestly. ( Mark 3:17 ) See ( Luke 9:54 ; Mark 9:38 ) comp. Matt 20:20 etc.
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| 協西巴 |
HEPHZIBAH |
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ISBE
hef-zi-ba (chephtsi-bhah, "my delight is in her"):
(1) Septuagint Hopseiba, Hapseiba, Hophsiba, the mother of Manasseh (2 Ki 21:1).
(2) The new name of Zion (Isa 62:4); Septuagint translates Thelema emon, "my delight."
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Easton
my delight is in her. (1.) The wife of Hezekiah and mother of king Manasseh (2 Kings 21:1). (2.) A symbolical name of Zion, as representing the Lord's favour toward her (Isa. 62:4).
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HDBN
my delight is in her
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| 參孫 |
SAMSON |
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代表
士12:2 士12:3 士12:4 士12:5 士12:6 士12:7 士12:8 士12:9 士12:10 士12:11 士12:12 士12:14 士12:15 士12:16 士12:17 士12:18 士12:19 士12:20 士12:21 士12:22 士12:23 士12:24 士12:25
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ISBE
sam-sun (shimshon.
1. Name:
Derived probably from shemesh, "sun" with the diminutive ending -on, meaning "little sun" or "sunny," or perhaps "sun-man"; Sampson; Latin and English, Samson): His home was near Bethshemesh, which means "house of the sun." Compare the similar formation shimshay (Ezr 4:8,9,17,23).
2. Character:
Samson was a judge, perhaps the last before Samuel. He was a Nazirite of the tribe of Dan (Jdg 13:5); a man of prodigious strength, a giant and a gymnast--the Hebrew Hercules, a strange champion for Yahweh! He intensely hated the Philistines who had oppressed Israel some 40 years (Jdg 13:1), and was willing to fight them alone. He seems to have been actuated by little less than personal vengeance, yet in the New Testament he is named among the heroes of faith (Heb 11:32), and was in no ordinary sense an Old Testament worthy. He was good-natured, sarcastic, full of humor, and fought with his wits as well as with his fists. Milton has graphically portrayed his character in his dramatic poem Samson Agonistes (1671), on which Handel built his oratorio, Samson (1743).
3. Story of His Life:
The story of Samsons life is unique among the biographies of the Old Testament. It is related in Judges 13 through 16. Like Isaac, Samuel and John the Baptist, he was a child of prayer (13:8,12). To Manoahs wife the angel of Yahweh appeared twice (13:3,9), directing that the child which should be born to them should be a Nazirite from the womb, and that he would "begin to save Israel out of the hand of the Philistines" (13:5,7,14). The spirit of Yahweh first began to move him in Mahaneh-dan, between Zorah and Eshtaol (13:25). On his arriving at manhood, five remarkable circumstances are recorded of him.
(1) His marriage with a Philistine woman of Timnah (Judges 14). His parents objected to the alliance (Jdg 14:3), but Samsons motive in marrying her was that he "sought an occasion against the Philistines" At the wedding feast Samson propounded to his guests a riddle, wagering that if they guessed its answer he would give them 30 changes of raiment. Dr. Moore felicitously renders the text of the riddle thus:
`Out of the eater came something to eat,
And out of the strong came something sweet (Jdg 14:14).
The Philistines threatened the life of his bride, and she in turn wrung from Samson the answer; whereupon he retorted (in Dr. Moores version):
`If with my heifer ye did not plow,
Ye had not found out my riddle, I trow (Jdg 14:18).
Accordingly, in revenge, Samson went down to Ashkelon, slew some 30 men, and paid his debt; he even went home without his wife, and her father to save her from shame gave her to Samsons "best man" (Jdg 14:20). It has been suggested by W. R. Smith (Kinship and Marriage in Early Arabia, 70-76) that Samson did not from the first intend to take his bride to his home, his marriage being what is known among the Arabs as a tsadiqat, or gift marriage, by which is meant that the husband becomes a part of the wifes tribe. This assumes that the social relations of the Hebrews at that time were matriarchate, the wife remaining with her family, of which custom there are other traces in the Old Testament, the husband merely visiting the wife from time to time. But this is not so obvious in Samsons case in view of his pique (Jdg 14:19), and especially in view of his parents objection to his marrying outside of Israel (Jdg 14:3). Not knowing that his bride had been given by her father to his friend, Samson went down to Timnah to visit her, with a kid; when he discovered, however, that he had been taken advantage of, he went out and caught 300 jackals, and putting firebrands between every two tails, he burned up the grain fields and olive yards of the Philistines. The Philistines, however, showed they could play with fire, too, and burned his wife and her father. Thereupon, Samson smote the Philistines in revenge, "hip and thigh" (Jdg 15:1-8).
(2) When he escaped to Etam, an almost vertical rock cliff in Judah (by some identified with `Araq Ismain) not far from Zorah, Samsons home, the Philistines invaded Judah, encamped at Lehi above Etam, and demanded the surrender of their arch-enemy. The men of Judah were willing to hand Samson over to the Philistines, and accordingly went down to the cliff Etam, bound Samson and brought him up where the Philistines were encamped (Jdg 15:9-13). When Samson came to Lehi the Philistines shouted as they met him, whereupon the spirit of Yahweh came mightily upon him, so that he broke loose from the two new ropes with which the 3,000 men of Judah had bound him, and seizing a fresh jawbone of an ass he smote with it 1,000 men of the Philistines, boasting as he did so in pun-like poetry, `With the jawbone of an ass, m-ass upon m-ass; or, as Dr. Moore translates the passage, `With the bone of an ass, I ass-ailed my ass-ailants (Jdg 15:16). At the same time, Samson reverently gave Yahweh the glory of his victory (Jdg 15:18). Samson being thirsty, Yahweh provided water for him at a place called En-hakkore, or "Partridge Spring," or "the Spring of the Caller"--another name for partridge (Jdg 15:17-19).
(3) Samson next went down to Gaza, to the very stronghold of the Philistines, their chief city. There he saw a harlot, and, his passions not being under control, he went in unto her. It was soon noised about that Samson, the Hebrew giant, was in the city. Accordingly, the Philistines laid wait for him. But Samson arose at midnight and laid hold of the doors of the gate and their two posts, and carried them a full quarter of a mile up to the top of the mountain that looketh toward Hebron (Jdg 16:1-3).
(4) From Gaza Samson betook himself to the valley of Sorek where he fell in love with another Philistine woman, named Delilah, through whose machinations he lost his spiritual power. The Philistine lords bribed her with a very large sum to deliver him into their hands. Three times Samson deceived her as to the secret of his strength, but at last he explains that he is a Nazirite, and that his hair, which has never been shorn, is the secret of his wonderful power. J. G. Frazer (Golden Bough, III, 390 ff) has shown that the belief that some mysterious power resides in the hair is still widespread among savage peoples, e.g. the Fiji Islanders. Thus, Samson fell. By disclosing to Delilah this secret, he broke his covenant vow, and the Spirit of God departed from him (Jdg 16:4-20). The Philistines laid hold on him, put out his eyes, brought him down to Gaza, bound him with fetters, and forced him to grind in the prison house. Grinding was womens work! It is at this point that Milton catches the picture and writes,
"Eyeless in Gaza, at the mill with slaves."
Howbeit, the hair of his head began to grow again; but his eyes did not! (Jdg 16:21,22).
(5) The final incident recorded of Samson is in connection with a great sacrificial feast which the Philistine lords gave in honor of Dagon, their god. In their joyous celebration they sang in rustic rhythm:
`Our god has given us into our hand
The foe of our land,
Whom even our most powerful band
Was never able to withstand (Jdg 16:24).
This song was accompanied probably, as Mr. Macalister suggests, by hand-clapping (Gezer, 129). When they became still more merry, they called for Samson to play the buffoon, and by his pranks to entertain the assembled multitude. The house of Dagon was full of people; about 3,000 were upon the roof beholding as Samson made sport. With the new growth of his hair his strength had returned to him. The dismantled giant longed to be avenged on his adversaries for at least one of his two eyes (Jdg 16:28). He prayed, and Yahweh heard his prayer. Guided by his attendant, he took hold of the wooden posts of the two middle pillars upon which the portico of the house rested, and slipping them off their pedestals, the house fell upon the lords and upon all the people that were therein. "So the dead that he slew at his death were more than they that he slew in his life" (Jdg 16:29,30). His kinsmen came and carried him up and buried him near his boyhood home, between Zorah and Eshtaol, in the family burying-ground of his father. "And he judged Israel twenty years" (Jdg 16:31).
4. Historical Value:
The story of Samson is a faithful mirror of his times: "Every man did that which was right in his own eyes" (Jdg 17:6; 21:25). There was no king in those days, i.e. no central government. Each tribe was separately occupied driving out their individual enemies. For 40 years the Philistines had oppressed Samsons tribal compatriots. Their suzerainty was also recognized by Judah (Jdg 14:4; 15:11). Samson was the hero of his tribe. The general historicity of his story cannot be impeached on the mere ground of improbability. His deeds were those which would most naturally be expected from a giant, filled with a sense of justice. He received the local popularity which a man of extraordinary prowess would naturally be given. All peoples glory in their heroes. The theory that the record in Judges 13 through 16 is based upon some "solar myth" is now generally abandoned. That there are incidents in his career which are difficult to explain, is freely granted. For example, that he killed a lion (14:6) is not without a parallel; David and Benaiah did the same (1 Sam 17:34-36; 2 Sam 23:20). God always inspires a man in the line of his natural endowments. That God miraculously supplied his thirst (Jdg 15:19) is no more marvelous than what God did for Hagar in the wilderness (Gen 21:19). That Samson carried off the doors of the gate of Gaza and their two posts, bar and all, must not confound us till we know more definitely their size and the distance from Gaza of the hill to which he carried them. The fact that he pulled down the roof on which there were 3,000 men and women is not at all impossible, as Mr. Macalister has shown. If we suppose that there was an immense portico to the temple of Dagon, as is quite possible, which was supported by two main pillars of wood resting on bases of stone, like the cedar pillars of Solomons house (1 Ki 7:2), all that Samson, therefore, necessarily did, was to push the wooden beams so that their feet would slide over the stone base on which they rested, and the whole portico would collapse. Moreover, it is not said that the whole of the 3,000 on the roof were destroyed (Jdg 16:30). Many of those in the temple proper probably perished in the number (R. A. S. Macalister, Bible Side-Lights from the Mound of Gezer, 1906, 127-38).
5. Religious Value:
Not a few important and suggestive lessons are deducible from the heros life: (1) Samson was the object of parental solicitude from even before his birth. One of the most suggestive and beautiful prayers in the Old Testament is that of Manoah for guidance in the training of his yet unborn child (Jdg 13:8). Whatever our estimate of his personality is, Samson was closely linked to the covenant. (2) He was endowed with the Spirit of Yahweh--the spirit of personal patriotism, the spirit of vengeance upon a foe of 40 years standing (Jdg 13:1,25; 14:6:19; 15:14). (3) He also prayed, and Yahweh answered him, though in judgment (Jdg 16:30). But he was prodigal of his strength. Samson had spiritual power and performed feats which an ordinary man would hardly perform. But he was unconscious of his high vocation. In a moment of weakness he yielded to Delilah and divulged the secret of his strength. He was careless of his personal endowment. He did not realize that physical endowments no less than spiritual are gifts from God, and that to retain them we must be obedient. (4) He was passionate and therefore weak. The animal of his nature was never curbed, but rather ran unchained and free. He was given to sudden fury. Samson was a wild, self-willed man. Passion ruled. He could not resist the blandishments of women. In short, he was an overgrown schoolboy, without self-mastery. (5) He accordingly wrought no permanent deliverance for Israel; he lacked the spirit of cooperation. He undertook a task far too great for even a giant single-handed. Yet, it must be allowed that Samson paved the way for Saul and David. He began the deliverance of Israel from the Philistines. He must, therefore, be judged according to his times. In his days there was unrestrained individual independence on every side, each one doing as he pleased. Samson differed from his contemporaries in that he was a hero of faith (Heb 11:32). He was a Nazirite, and therefore dedicated to God. He was given to revenge, yet he was ready to sacrifice himself in order that his own and his peoples enemies might be overthrown. He was willing to lay down his own life for the sake of his fellow-tribesmen--not to save his enemies, however, but to kill them. (Compare Mt 5:43 f; Rom 5:10.)
LITERATURE.
(1) Comma. on Jgs, notably those by G. F. Moore, ICC, 1895; Budde, Kurzer Handkommentar, 1897; Nowack, Handkommentar, 1900; E. L. Curtis, The Bible for Home and School, 1913; Bachmann, 1868; Keil, 1862; Farrar in Ellicotts Commentaries; Watson, Expositors Bible. (2) Articles on "Samson" in the various Bible Dictionaries and Encyclopedias; in particular those by Budde, HDB; C. W. Emmet, in 1-vol HDB; S. A. Cook, New Encyclopedia Brit; Davis, Dict. of the Bible.
George L. Robinson
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Easton
of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judg. 13-16. He was a "Nazarite unto God" from his birth, the first Nazarite mentioned in Scripture (Judg. 13:3-5; comp. Num. 6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judg. 14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Ex. 34:11-16; Deut. 7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given "to his companion" (Judg. 14:20). For this Samson took revenge by burning the "standing corn of the Philistines" (15:1-8), who, in their turn, in revenge "burnt her and her father with fire." Her death he terribly avenged (15:7-19). During the twenty years following this he judged Israel; but we have no record of his life. Probably these twenty years may have been simultaneous with the last twenty years of Eli's life. After this we have an account of his exploits at Gaza (16:1-3), and of his infatuation for Delilah, and her treachery (16:4-20), and then of his melancholy death (16:21-31). He perished in the last terrible destruction he brought upon his enemies. "So the dead which he slew at his death were more [in social and political importance=the elite of the people] than they which he slew in his life." "Straining all his nerves, he bowed: As with the force of winds and waters pent, When mountains tremble, those two massy pillars With horrible convulsion to and fro He tugged, he shook, till down they came, and drew The whole roof after them, with burst of thunder Upon the heads of all who sat beneath, Lords, ladies, captains, counsellors, or priests, Their choice nobility and flower." Milton's Samson Agonistes.
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HDBN
his sun; his service; there the second time
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SBD
(like the sun ), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. ( Joshua 15:33 ; 19:41 ) (B.C. 1161). The miraculous circumstances of his birth are recorded in Judges 13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture, (1) as a judge --an office which he filled for twenty years, ( Judges 15:20 ; 16:31 ) (2) as a Nazarite, ( Judges 13:5 ; 16:17 ) and (3) as one endowed with supernatural power by the Spirit of the Lord. ( Judges 13:25 ; Judges 14:6 Judges 14:19 ; 15:14 ) As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The divine inspiration which Samson shared with Othniel, Gideon and Jephthah assumed in him the unique form of vast personal strength, inseparably connected with the observance of his vow as a Nazarite: "his strength was in his hair." He married a Philistine woman whom he had seen at Timnath. One day, on his way to that city, he was attacked by a lion, which he killed; and again passing that way he saw a swarm of bees in the carcass of the lion, and he ate of the honey, but still he told no one. He availed himself of this circumstance, and of the custom of proposing riddles at marriage feasts, to lay a snare for the Philistines. But Samson told the riddle to his wife and she told it to the men of the city, whereupon Samson slew thirty men of the city. Returning to his own house, he found his wife married to another, and was refused permission to see her. Samson revenged himself by taking 300 foxes (or rather jackals) and tying them together two by two by the tails, with a firebrand between every pair of tails, and so he let them loose into the standing corn of the Philistines, which was ready for harvest, The Philistines took vengeance by burning Samsons wife and her father; but he fell hip upon them in return, and smote them with a great slaughter," after which he took refuge on the top of the rock of Etam, in the territory of Judah. The Philistines gathered an army to revenge themselves when the men of Judah hastened to make peace by giving up Samson, who was hound with cords, these, however, he broke like burnt flax and finding a jawbone of an ass at hand, he slew with it a thousand of the Philistines. The supernatural character of this exploit was confirmed by the miraculous bursting out of a spring of water to revive the champion as he was ready to die of thirst. This achievement raised Samson to the position of a judge, which he held for twenty years. After a time he began to fall into the temptations which addressed themselves to his strong animal nature; but he broke through every snare in which he was caught so long as he kept his Nazarite vow. While he was visiting a harlot in Gaza, the Philistines shut the gates of the city, intending to kill him in the morning; but at midnight he went out and tore away the gates, with the posts and bar and carried them to the top of a hill looking toward Hebron. Next he formed his fatal connection with Delilah, a woman who lived in the valley of Sorek. Thrice he suffered himself to be bound with green withes, with new ropes, but released himself until finally, wearied out with her importunity, he "told her all his heart," and while he was asleep she had him shaven of his seven locks of hair. His enemies put out his eyes, and led him down to Gaza, bound in brazen fetters, and made him grind in the prison. Then they held a great festival in the temple of Dagon, to celebrate their victory over Samson. They brought forth the blind champion to make sport for them, end placed him between the two chief pillars which supported the roof that surrounded the court. Samson asked the lad who guided him to let him feel the pillars, to lean upon them. Then, with a fervent prayer that God would strengthen him only this once, to be avenged on the Philistines, he bore with all his might upon the two pillars; they yielded, and the house fell upon the lords and all the people. So the dead which he slew at his death were more than they which he slew in his life." In ( Hebrews 11:32 ) his name is enrolled among the worthies of the Jewish Church.
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SANBALLAT |
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尼2:10 尼4:7 尼4:8 尼6:1 尼6:2 尼6:3 尼6:4 尼6:5 尼6:6 尼6:7 尼6:8 尼6:9 尼6:10 尼6:11 尼6:12 尼6:13 尼6:14
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ISBE
san-bal-at (canebhallaT; Greek and Vulgate (Jeromes Latin Bible, 390-405 A.D.) Sanaballat; Peshitta, Samballat): Sanballat the Horonite was, if the appellation which follows his name indicates his origin, a Moabite of Horonaim, a city of Moab mentioned in Isa 15:5; Jer 48:2,5,34; Josephus, Ant, XIII, xxiii; XIV, ii. He is named along with Tobiah, the Ammonite slave (Neh 4:1), and Geshem the Arabian (Neh 6:1) as the leading opponent of the Jews at the time when Nehemiah undertook to rebuild the walls of Jerusalem (Neh 2:10; 4:1; 6:1). He was related by marriage to the son of Eliashib, the high priest at the time of the annulment of the mixed marriages forbidden by the Law (Neh 13:28).
Renewed interest has been awakened in Sanballat from the fact that he is mentioned in the papyri I and II of Sachau (Die aramaischen Papyrusurkunden aus Elephantine, Berlin, 1908, and in his later work, Aramaische Papyrus und Ostraka, Leipzig, 1911; compare Staerks convenient edition in Lietzmanns Kleine Texte, Number 32, 1908) as having been the governor (pachath) of Samaria some time before the 17th year of Darius (Nothus), i.e. 408-407 BC, when Bagohi was governor of Judah. His two sons, Delaiah and Shelemiah, received a letter from Jedoniah and his companions the priests who were in Yeb (Elephantine) in Upper Egypt. This letter contained information concerning the state of affairs in the Jewish colony of Yeb, especially concerning the destruction of the temple or synagogue (agora) which had been erected at that place.
The address of this letter reads as follows: "To our lord Bagohi, the governor of Judea, his servants Jedoniah and his companions, the priests in the fortress of Yeb (Elephantine). May the God of Heaven inquire much at every time after the peace of our lord and put thee in favor before Darius the king," etc. The conclusion of the letter reads thus: "Now, thy servants, Jedoniah and his companions and the Jews, all citizens of Yeb, say thus: If it seems good to our lord, mayest thou think on the rebuilding of that temple (the agora which had been destroyed by the Egyptians). Since it has not been permitted us to rebuild it, do thou look on the receivers of thy benefactions and favors here in Egypt. Let a letter with regard to the rebuilding of the temple of the God Jaho in the fortress of Yeb, as it was formerly built, be sent from thee. In thy name will they offer the meal offerings, the incense, and the burnt offerings upon the altar of the God Jaho; and we shall always pray for thee, we and our wives and our children and all the Jews found here, until the temple has been rebuilt. And it will be to thee a meritorious work (tsedhaqah) in the sight of Jaho, the God of Heaven, greater than the meritorious work of a man who offers to him a burnt offering and a sacrifice of a value equal to the value of 1,000 talents of silver. And as to the gold (probably that which was sent by the Jews to Bagohi as a baksheesh) we have sent word and given knowledge. Also, we have in our name communicated in a letter all (these) matters unto Delaiah and Shelemiah, the sons of Sanballat, governor of Samaria. Also, from all that has been done to us, Arsham (the satrap of Egypt) has learned nothing.
The 20th of Marcheshvan in the 17th year of Darius the king."
Sanballat is the Babylonian Sin-uballit, "may Sin give him life," a name occurring a number of times in the contract tablets from the time of Nebuchadnezzar, Nabonidus, and Darius Hystaspis. (See Tallquist, Neubabylonisches Namenbuch, 183.)
R. Dick Wilson
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Easton
held some place of authority in Samaria when Nehemiah went up to Jerusalem to rebuild its ruined walls. He vainly attempted to hinder this work (Neh. 2:10, 19; 4:1-12; 6). His daughter became the wife of one of the sons of Joiada, a son of the high priest, much to the grief of Nehemiah (13:28).
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HDBN
bramble-bush; enemy in secret
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SBD
(strength ), a Moabite of Horonaim. ( Nehemiah 2:10 Nehemiah 2:13 ; 13:28 ) He held apparently some command in Samaria at the time Nehemiah was preparing to rebuild the walls of Jerusalem, B.C. 445, ( Nehemiah 4:2 ) and from the moment of Nehemiahs arrival in Judea he set himself to oppose every measure for the welfare of Jerusalem. The only other incident in his life is his alliance with the high priests family by the marriage of his daughter with one of the grandsons of Eliashib; but the expulsion from the priesthood of the guilty son of Joiada by Nehemiah promptly followed. Here the scriptural narrative ends.
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EUNlCE |
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EUBULUS |
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ISBE
u-bu-lus (Euboulos, literally, "of good counsel," 2 Tim 4:21): One of the members of the church in Rome at the time of Pauls second imprisonment in that city.
The apostle mentions how, at his first answer to the charges brought against him at the emperors tribunal, the Roman Christians as a whole proved disloyal to him "no one took my part, but all forsook me" (2 Tim 4:16). In these circumstances when the desertion of Paul by the Christians in Rome was so disheartening, it is pleasing to find that there were some among them who were true, and Eubulus was one of these. Paul therefore in writing the last of all his epistles sends to Timothy a greeting from Eubulus.
Nothing more is known in regard to Eubulus. As his name is Greek, he was probably a Gentile by birth.
John Rutherfurd
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HDBN
prudent; good counselor
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SBD
(prudent ), a Christian at Rome mentioned by St. Paul. ( 2 Timothy 4:21 ) (A.D. 64.)
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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
