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英文名字 |
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代表經文 |
Nave's Topical Bible |
ISBE |
Easton |
HBND |
SDB |
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DODANIM |
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ISBE
do-da-nim (dodhanim, "leaders"): In Gen 10:4, the son of Javan, the son of Japheth. This would place the Dodanim among the Ioninns. The parallel passage 1 Ch 1:7, with the Septuagint and Samaritan Pentateuch, has, however, "Rodanim," which is probably the true reading. This identifies the people with the Rhodians (compare on Ezek 27:15 under DEDAN).
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Easton
leaders, a race descended from Javan (Gen. 10:4). They are known in profane history as the Dardani, originally inhabiting Illyricum. They were a semi-Pelasgic race, and in the ethnographical table (Gen. 10) they are grouped with the Chittim (q.v.). In 1 Chr. 1:7, they are called Rodanim. The LXX. and the Samaritan Version also read Rhodii, whence some have concluded that the Rhodians, the inhabitants of the island of Rhodes, are meant.
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SBD
(leaders ), ( Genesis 10:4 ; 1 Chronicles 1:7 ) a family or race descended from Javan, the son of Japhet. ( Genesis 10:4 ; 1 Chronicles 1:7 ) Dodanim is regarded as identical with the Dardani, who were found in historical times in Illyricum and Troy.
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DODAVAH |
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SBD
(love of the Lord ), a man of Maresha in Judah; father of Eliezer, who denounced Jehoshaphats alliance with Ahaziah. ( 2 Chronicles 20:37 )
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TOBIAH |
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代表
拉2:60 尼7:61 尼7:62 拉2:10 尼6:17 尼6:18 尼6:19
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ISBE
to-bi-a (Tobhiyah; Codex Alexandrinus Tobias; omitted in Codex Vaticanus):
(1) An Ammonite slave (King James Version, "servant"), probably of Sanballat, the governor of Samaria (Neh 2:10). He was grieved exceedingly when Nehemiah came to seek the welfare of the children of Israel. In two ways he was connected by marriage with the Jews, having himself married the daughter of Shecaniah, the son of Arab, and his son Jehohanan having married the daughter of Meshullam, the son of Berechiah (Neh 6:18). Because of this close connection with the Jews, the nobles of the latter corresponded by letter with him and also reported his good deeds to Nehemiah and reported Nehemiahs words to Tobiah. In consequence of the report, Tobiah sent letters to Nehemiah to put him in fear (6:17-19). Nehemiah seems to have considered him to be his chief enemy; for he put him before Sanballat in his prayers to God to remember his opponents according to their works (6:14). In 13:4 we are told that he was an ally of Eliashib, the high priest who had the oversight of the chambers of the house of God and had prepared for him as a guest chamber the room which had before been used as a storehouse for offerings of various kinds. Nehemiah, having heard during his second visit to Jerusalem of this desecration of the temple, cast out the household stuff of Tobiah and cleansed the chambers, restoring the vessels of God and the offerings as of old.
(2) The eponym of a family which returned with Zerubbabel, but could not trace its descent (Ezr 2:60; Neh 7:62).
R. Dick Wilson
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Easton
pleasing to Jehovah, the "servant," the "Ammonite," who joined with those who opposed the rebuilding of Jerusalem after the Exile (Neh. 2:10). He was a man of great influence, which he exerted in opposition to the Jews, and "sent letters" to Nehemiah "to put him in fear" (Neh. 6:17-19). "Eliashib the priest" prepared for him during Nehemiah's absence "a chamber in the courts of the house of God," which on his return grieved Nehemiah sore, and therefore he "cast forth all the household stuff of Tobiah out of the chamber" (13:7, 8).
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SBD
(goodness of Jehovah ). "The children of Tobiah" were a family who returned with Zerubbabel, but were unable to prove their connection with Israel -- ( Ezra 2:60 ; Nehemiah 7:62 ) (B.C. before 536.) "Tobiah the slave, the Ammonite," played a conspicuous part in the rancorous position made by Sanballat the Moabite and his adherents to the rebuilding of Jerusalem. (B.C. 446.) The two races of Moab and Ammon found in these men fit representatives of that hereditary hatred to the Israelites which began before the entrance into Caanan, and was not extinct when the Hebrews had ceased to exist as a nation. But Tobiah, though a slave, ( Nehemiah 2:10 Nehemiah 2:19 ) --unless, this is a title of opprobrium --and an Ammonite, found means to ally himself with a priestly family, and his son Johanan married the daughter of Meshullam the son of Berechiah. ( Nehemiah 6:18 ) He himself was the son-in-law of Shechaniah the son of Arah, ( Nehemiah 6:17 ) and these family relations created for him a strong faction among the Jews.
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TOBIJAH |
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代表
代下17:8 亞6:10 亞6:11 亞6:12 亞6:13 亞6:14
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ISBE
to-bi-ja (Tobhiyah, "Yahweh is good"):
(1) A Levite in the reign of Jehoshaphat whom the king sent to teach in the cities of Judah (2 Ch 17:8; Tobhiyahu; the Septuagint omits).
(2) One of a party of Jews that came from Babylon to Jerusalem with gold and silver for a crown for Zerubbabel and Joshua, or for Zerubbabel alone (Zec 6:10,14). The crown was to be stored in the temple in remembrance of the donors (the Septuagint in both passages translates Tobiyah by chresimoi, i.e. Tobheyha).
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Easton
id., a Levite sent out through Judah by Jehoshaphat to teach the people (2 Chr. 17:8).
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SBD
(goodness of Jehovah ). One of the Levites sent by Jehoshaphat, to teach the law in the cities of Judah. ( 2 Chronicles 17:8 ) (B.C. 910.) One of the captivity in the time of Zechariah, in whose presence the prophet ,as commanded to take crowns of silver and gold and put them on the head of Joshua the high priest. ( Zechariah 6:10 Zechariah 6:14 ) (B.C 519.)
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DOEG |
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ISBE
do-eg (do-egh "anxious," "cared for"): "The Edomite," a servant of Saul, who watched Davids intercourse with the priest Ahimelech, then denounced the priest to the king, and later executed his command to slay the priests at Nob. The position he held is described as that of "the mightiest" of Samuels herdsmen (1 Sam 21:7 margin). Septuagint reads: "tending the mules." Rabbinical legends speak of him as the greatest scholar of his time. The traditional title of Ps 52 associates the composition of that Psalms with the events that led to the slaying of the priests (1 Sam 21:7; 22:9,18,22).
Nathan Isaacs
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Easton
fearful, an Edomite, the chief overseer of Saul's flocks (1 Sam. 21:7). At the command of Saul he slew the high priest Ahimelech (q.v.) at Nob, together with all the priests to the number of eighty-five persons. (Comp. Ps. 52, title.)
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SBD
(fearful ), an Idumean, chief of Sauls herdmen. (B.C. 1062.) He was at Nob when Ahimelech gave David the sword of Goliath, and not only gave information to Saul, but when others declined the office, himself executed the kings order to destroy the priests of Nob, with their families, to the number of 85 persons, together with all their property. ( 1 Samuel 21:7 ; 1 Samuel 22:9 1 Samuel 22:18 1 Samuel 22:22 ; Psalms 52 )
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THOMAS |
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太10:3 約11:16 約14:5 約20:24 約20:25 約20:26 約20:27 約20:28 約20:29
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ISBE
tom-as (Thomas; taom, "a twin" (in plural only):
1. In the New Testament:
One of the Twelve Apostles. Thomas, who was also called "Didymus" or "the Twin" (compare Jn 11:16; 20:24; 21:2), is referred to in detail by the Gospel of John alone. His election to the Twelve is recorded in Mt 10:3; Mk 3:18; Lk 6:15; Acts 1:13. In Jn 11:1-54, when Jesus, despite imminent danger at the hands of hostile Jews, declared His intention of going to Bethany to heal Lazarus, Thomas alone opposed the other disciples who sought to dissuade Him, and protested, "Let us also go; that we may died with him" (Jn 11:16). On the eve of the Passion, Thomas put the question, "Lord, we know now whither thou goest; how know we the way?" (Jn 14:5). After the crucifixion, Thomas apparently severed his connection with the rest of the apostiles for a time, as he was not present when the risen Christ first appeared to them (compare Jn 20:24). But his subsequent conversation with them, while not convincing him of the truth of the resurrection--"except I shall see .... I will not believe" (Jn 20:25)--at least induced him to be among their number eight days afterward (Jn 20:26) in the upper room. There, having received the proofs for which he sought, he made the confession, "My Lord and my God" (Jn 20:28), and was reproved by Jesus for his previous unbelief: "Because thou hast seen me thou hast believed: blessed are they that have not seen, and yet have believed" (Jn 20:29). He was one of the disciples to whom Jesus manifested Himself during the fishing expedition at the Sea of Tiberias (Jn 21:1-11).
2. In Apocryphal Literature:
According to the "Genealogies of the Twelve Apostles" (compare Budge, The Contendings of the Apostles, II, 50), Thomas was of the house of Asher. The oldest accounts are to the effect that he died a natural death of (compare Clement of Alexandria iv.9, 71). Two fields are mentioned by apocryphal literature as the scene of Thomas missionary labors. (1) According to origen, he preached in Parthia, the according to a Syrian legend he died at Edessa. The Agbar legend also indicates the connection of Thomas with Edessa. But Eusebius indicates it was Thaddaeus and not Thomas who preached there (see THADDAEUS). (2) Along with these are other sources identifying Thomas with India. Thus, "The Acts of Thomas" (see APOCRYPHAL ACTS, sec. B, V), a Gnostic work dating from the 2nd century, tells how when the world was partitioned out as a mission field among the disciples, India fell to "Judas Thomas, also called Didymus," and narrates his adventures on the way, his trials, missionary success, and death at the hands of Misdai, king of India (compare Budge, II, 404 ff; Hennecke, Neutestamentliche Apokryphen, 473-544; Pick, The Apocryphal Acts, 224 ff). The "Preaching of Thomas" (compare Budge, II, 319) relates still more fantastic adventures of Thomas in India, and the "Martyrdom of Thomas in India" states that on his departure toward Macedonia he was put to death as a sorcerer.
Of the two, the former is the more probable. An attempt at reconciliation has been made by supposing that the relics of Thomas were transported from India to Edessa, but this is based on inaccurate historical information (compare Hennecke, op. cit., 474). The additional names "Judas" and "Didymus" have causd further confusion in apocryphal literature in regard to Thomas, and have led to his identification with Judas of James, and hence, with Thaddaeus (see THADDAEUS), and also with Judas the brother of Jesus (compare Mt 13:55). Thus in the "Acts of Thomas" he is twice called the "twin brother of the Messiah." Another legend makes Lysia the twin sister of Thomas. A Gnostic "Gospel of Thomas" (see APOCRYPHAL GOSPELS, III, 2, (a)) was known to Irenaeus (compare Irenaeus, Adv. Haer., 1,20).
3. Character:
Although little is recorded of Thomas in the Gospels, he is yet one of the most fascinating of the apostles. He is typical of that nature--a nature by no means rare--which contains within it certain conflicting elements exceedingly difficult of reconciliation. Possessed of little natural buoyancy of spirit, and inclined to look upon life with the eyes of gloom or despondency, Thomas was yet a man of indomitable courage and entire unselfishness. Thus with a perplexed faith in the teaching of Jesus was mingled a sincere love for Jesus the teacher. In the incident of Christs departure for Bethany, his devotion to his Master proved stronger than his fear of death. Thus far, in a situation demanding immediate action, the faith of Thomas triumphed; but when it came into conflict with his standards of belief it was put to a harder test. For Thomas desired to test all truth by the evidence of his senses, and in this, coupled with a mind tenacious both of its beliefs and disbeliefs, lay the real source of his religious difficulties. It was his sincerity which made him to stand aloof from the rest of the disciples till he had attained to personal conviction regarding the resurrection; but his sincerity also drew from him the testimony to that conviction, "My Lord and my God," the greatest and fullest in all Christianity.
C. M. Kerr
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Easton
twin, one of the twelve (Matt. 10:3; Mark 3:18, etc.). He was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mark 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.
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SBD
(a twin ), one of the apostles. According to Eusebius, his real name was Judas. This may have been a mere confusion with Thaddeus, who is mentioned in the extract. But it may also be that; Thomas was a surname. Out of this name has grown the tradition that he had a twin-sister, Lydia, or that he was a twin-brother of our Lord; which last, again, would confirm his identification with Judas. Comp. ( Matthew 13:55 ) He is said to have been born at Antioch. In the catalogue of the apostles he is coupled with Matthew in ( Matthew 10:3 ; Mark 3:18 ; Luke 6:15 ) and with Philip in ( Acts 1:13 ) All that we know of him is derived from the Gospel of St. John; and this amounts to three traits, which, however, so exactly agree together that, slight as they are they place his character before us with a precision which belongs to no other of the twelve apostles except Peter, John and Judas Iscariot. This character is that of a man slow to believe, seeing all the difficulties of a case, subject to despondency, viewing things on the darker side, yet full of ardent love of his Master. The latter trait was shown in his speech when our Lord determined to face the dangers that awaited him in Judea on his journey to Bethany. Thomas said to his fellow disciples, "Let us also go, that we may die with him." ( John 11:16 ) His unbelief appeared in his question during the Last Supper: "Thomas saith unto him Lord we know not whither thou goest, and how can we: know the way?" ( John 14:5 ) It was the prosaic, incredulous doubt as to moving a step in the unseen future, and yet an eager inquiry as to how this step was to be taken. The first-named trait was seen after the resurrection. He was absent --possibly by accident, perhaps characteristically --from the first assembly when Jesus had appeared. The others told him what they had seen. He broke forth into an exclamation, the terms of which convey to us at once the vehemence of his doubt, and at the same time the vivid picture that his mind retained of his Masters form as he had last seen him lifeless on the cross. ( John 20:25 ) On the eighth day he was with them st their gathering, perhaps in expectation of a recurrence of the visit of the previous week; and Jesus stood among them. He uttered the same salutation, "Peace be unto you;" and then turning to Thomas, as if this had been the special object of his appearance, uttered the words which convey as strongly the sense of condemnation and tender reproof as those of Thomas had shown the sense of hesitation and doubt. The effect on him was immediate. The conviction produced by the removal of his doubt became deeper and stronger than that of any of the other apostles. The words in which he expressed his belief contain a far higher assertion of his Masters divine nature than is contained in any other expression used by apostolic lips--"My Lord and my God." The answer of our Lord sums up the moral of the whole narrative: "Because thou hast seen me, thou hast believed: blessed are they that have not seen me, and yet have-believed." ( John 20:29 ) In the New Testament we hear of Thomas only twice again, once on the Sea of Galilee with the seven disciples, where he is ranked next after Peter, ( John 21:2 ) and again in the assemblage of the apostles after the ascension. ( Acts 1:13 ) The earlier traditions, as believed in the fourth century, represent him as preaching in Parthia or Persia, and as finally buried at Edessa. The later traditions carry him farther east, His martyrdom whether in Persia or India, is said to have been occasioned by a lance, and is commemorated by the Latin Church on December 21 the Greek Church on October 6, and by the Indians on July 1.
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DELILAH |
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ISBE
de-li-la (delilah, "dainty one," perhaps; Septuagint Daleida, Dalida): The woman who betrayed Samson to the Philistines (Jdg 16). She was presumably a Philistine, though that is not expressly stated. She is not spoken of as Samsons wife, though many have understood the account in that way. The Philistines paid her a tremendously high price for her services. The account indicates that for beauty, personal charm, mental ability, self-command, nerve, she was quite a wonderful woman, a woman to be admired for some qualities which she exhibits, even while she is to be utterly disapproved.
See SAMSON.
Willis J. Beecher
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Easton
languishing, a Philistine woman who dwelt in the valley of Sorek (Judg. 16:4-20). She was bribed by the "lords of the Philistines" to obtain from Samson the secret of his strength and the means of overcoming it (Judg. 16:4-18). She tried on three occasions to obtain from him this secret in vain. On the fourth occasion she wrung it from him. She made him sleep upon her knees, and then called the man who was waiting to help her; who "cut off the seven locks of his head," and so his "strength went from him." (See SAMSON
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HDBN
poor; small; head of hair
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SBD
or Delilah (languishing ) a woman who dwelt in the valley Of Sorek, beloved by Samson. ( Judges 16:4-18 ) There seems to be little doubt that she was a Philistine courtesan. [SAMS0N] (B.C. 1141.)
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DARIUS |
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代表
但6:28 但5:31 拉5:5 拉5:6 拉6:1 拉6:2 拉6:3 拉6:4 拉6:5拉6:6拉6:7拉6:8拉6:9拉6:10拉6:11拉6:12尼12:22
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ISBE
da-ri-us: The name of three or four kings mentioned in the Old Testament. In the original Persian it is spelled "Darayavaush"; in Babylonian, usually "Dariamush"; in Susian(?), "Tariyamaush"; in Egyptian "Antaryuash"; on Aramaic inscriptions, d-r-y-h-w-sh or d-r-y-w-h-w-sh; in Hebrew, dareyawesh; in Greek, Dareios; in Latin, "Darius." In meaning it is probably connected with the new Persian word Dara, "king." Herodotus says it means in Greek, Erxeies, coercitor, "restrainer," "compeller," "commander."
(1) Darius the Mede (Dan 6:1; 11:1) was the son of Ahasuerus (Xerxes) of the seed of the Medes (Dan 9:1). He received the government of Belshazzar the Chaldean upon the death of that prince (Dan 5:30,31; 6:1), and was made king over the kingdom of the Chaldeans.
From Dan 6:28 we may infer that Darius was king contemporaneously with Cyrus. Outside of the Book of Daniel there is no mention of Darius the Mede by name, though there are good reasons for identifying him with Gubaru, or Ugbaru, the governor of Gutium, who is said in the Nabunaid-Cyrus Chronicle to have been appointed by Cyrus as his governor of Babylon after its capture from the Chaldeans. Some reasons for this identification are as follows:
(a) Gubaru is possibly a translation of Darius. The same radical letters in Arabic mean "king," "compeller," "restrainer." In Hebrew, derivations of the root mean "lord," "mistress," "queen"; in Aramaic, "mighty," "almighty."
(b) Gutium was the designation of the country North of Babylon and was in all possibility in the time of Cyrus a part of the province of Media.
(c) But even if Gutium were not a part of Media at that time, it was the custom of Persian kings to appoint Medes as well as Persians to satrapies and to the command of armies. Hence, Darius-Gubaru may have been a Mede, even if Gutium were not a part of Media proper.
(d) Since Daniel never calls Darius the Mede king of Media, or king of Persia, it is immaterial what his title or position may have been before he was made king over the realm of the Chaldeans. Since the realm of the Chaldeans never included either Media or Persia, there is absolutely no evidence in the Book of Daniel that its author ever meant to imply that Darius the Mede ever ruled over either Media or Persia.
(e) That Gubaru is called governor (pihatu), and Darius the Mede, king, is no objection to this identification; for in ancient as well as modern oriental empires the governors of provinces and cities were often called kings. Moreover, in the Aramaic language, no more appropriate word than "king" can be found to designate the ruler of a sub-kingdom, or province of the empire.
(f) That Darius is said to have had 120 satraps under him does not conflict with this; for the Persian word "satrap" is indefinite as to the extent of his rule, just like the English word "governor." Besides, Gubaru is said to have appointed pihatus under himself. If the kingdom of the Chaldeans which he received was as large as that of Sargon he may easily have appointed 120 of these sub-rulers; for Sargon names 117 subject cities and countries over which he appointed his prefects and governors.
(g) The peoples, nations and tongues of chapter 6 are no objection to this identification; for Babylonia itself at this time was inhabited by Babylonians, Chaldeans, Arabians, Arameans and Jews, and the kingdom of the Chaldeans embraced also Assyrians, Elamites, Phoenicians and others within its limits.
(h) This identification is supported further by the fact that there is no other person known to history that can well be meant. Some, indeed, have thought that Darius the Mede was a reflection into the past of Darius Hystaspis; but this is rendered impossible inasmuch as the character, deeds and empire of Darius Hystaspis, which are well known to us from his own monuments and from the Greek historians, do not resemble what Daniel says of Darius the Mede.
(2) Darius, the fourth king of Persia, called Hystaspes because he was the son of a Persian king named Hystaspis, is mentioned in Ezr (4:5, et al.), Hag (1:1) and Zec (1:1). Upon the death of Cambyses, son and successor to Cyrus, Smerdis the Magian usurped the kingdom and was dethroned by seven Persian nobles from among whom Darius was selected to be king. After many rebellions and wars he succeeded in establishing himself firmly upon the throne (Ant., XI, i). He reorganized and enlarged the Persian empire. He is best known to general history from his conflict with Greece culminating at Marathon, and for his re-digging of the Suez Canal. In sacred history he stands forth as the king who enabled the Jews under Jeshua and Zerubbabel to rebuild the temple at Jerusalem.
(3) Darius, called by the Greeks Nothus, was called Ochus before he became king. He reigned from 424 to 404 BC. In the Scriptures he is mentioned only in Neh 12:22, where he is called Darius the Persian, probably to distinguish him from Darius the Mede. It is not necessary to suppose that
Darius Codomannus who reigned from 336 to 330 BC, is meant by the author of Neh 12, because he mentions Jaddua; for (a) Johanan, the father of this Jaddua, was high priest about 408 BC, as is clear from the Aramaic papyrus from Elephantine lately published by Professor Sachau of Berlin, and Jaddua may well have succeeded him in those troubled times before the death of Darius Nothus in 404 BC. And (b) that a high priest named Jaddua met Alexander in 332 BC, is attested only by Josephus (Ant., XI, viii, 5). It is not fair to take the testimony of Josephus as to Jaddua without taking his testimony as to the meeting with Alexander and as to the appeal of Jaddua to the predictions of the Book of Daniel. But even if Josephus be right, there may have been two Jadduas, one high priest in 404 BC, and the other in 332 BC; or the one who was alive and exercising his functions in 404 BC may still have been high priest in 332 BC. He need not have exceeded 90 years of age. According to the Eshki Harran inscription, which purports to have been written by himself, the priest of the temple in that city had served for 104 years. In our own time how many men have been vigorous in mind and body at the age of 90, or thereabouts; Bismarck and Gladstone, for example?
R. Dick Wilson
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Easton
the holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Dan. 11:1), "the son of Ahasuerus, of the seed of the Medes" (9:1). On the death of Belshazzar the Chaldean he "received the kingdom" of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Dan. 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining "reverence for the God of Daniel" (6:26). This king was probably the "Astyages" of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name "Darius" is simply a name of office, equivalent to "governor," and that the "Gobryas" of the inscriptions was the person intended by the name. (2.) Darius, king of Persia, was the son of Hystaspes, of the royal family of the Achaemenidae. He did not immediately succeed Cyrus on the throne. There were two intermediate kings, viz., Cambyses (the Ahasuerus of Ezra), the son of Cyrus, who reigned from B.C. 529-522, and was succeeded by a usurper named Smerdis, who occupied the throne only ten months, and was succeeded by this Darius (B.C. 521-486). Smerdis was a Margian, and therefore had no sympathy with Cyrus and Cambyses in the manner in which they had treated the Jews. He issued a decree prohibiting the restoration of the temple and of Jerusalem (Ezra 4:17-22). But soon after his death and the accession of Darius, the Jews resumed their work, thinking that the edict of Smerdis would be now null and void, as Darius was in known harmony with the religious policy of Cyrus. The enemies of the Jews lost no time in bringing the matter under the notice of Darius, who caused search to be made for the decree of Cyrus (q.v.). It was not found at Babylon, but at Achmetha (Ezra 6:2); and Darius forthwith issued a new decree, giving the Jews full liberty to prosecute their work, at the same time requiring the Syrian satrap and his subordinates to give them all needed help. It was with the army of this king that the Greeks fought the famous battle of Marathon (B.C. 490). During his reign the Jews enjoyed much peace and prosperity. He was succeeded by Ahasuerus, known to the Greeks as Xerxes, who reigned for twenty-one years. (3.) Darius the Persian (Neh. 12:22) was probably the Darius II. (Ochus or Nothus) of profane history, the son of Artaxerxes Longimanus, who was the son and successor of Ahasuerus (Xerxes). There are some, however, who think that the king here meant was Darius III. (Codomannus), the antagonist of Alexander the Great (B.C. 336-331).
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HDBN
he that informs himself
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SBD
(lord ), the name of several kings of Media and Persia. DARIUS THE MEDE, ( Daniel 6:1 ; 11:1 ) "the son of Ahasuerus," ( Daniel 9:1 ) who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. ( Daniel 5:31 ; 9:1 ) (B.C. 538.) Only one year of his reign is mentioned, ( Daniel 9:1 ; 11:1 ) but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, ( Daniel 6:1 ) ff., and in his reign was cast into the lions den. Dan. 6. This Darius is probably the same as "Astyages," the last king of the Medes. DARIUS, the son of Hystaspes the founder of the Perso-Arian dynasty. Upon the usurpation of the magian Smerdis, he conspired with six other Persian chiefs to overthrow the impostor and on the success of the plot was placed upon the throne, B.C. 521. With regard to the Jews, Darius Hystaspes pursued the same policy as Cyrus, and restored to them the privileges which they had lost. ( Ezra 5:1 ) etc.; Ezra 6:1 etc. DARIUS THE PERSIAN, ( Nehemiah 12:22 ) may be identified with Darius II. Nothus (Ochus), king of Persia B.C. 424-3 to 405-4; but it is not improbable that it points to Darius III. Codomannus, the antagonist of Alexander and the last king of Persia, B.C. 336-330.
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DATHAN |
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ISBE
da-than (dathan, meaning and derivation unknown, though the name is found in Assyrian, in the records of Shalmaneser II): The son of Eliab the son of Pallu the son of Reuben (Nu 26:5 ff; Dt 11:6; Ps 106:17). He and his brother Abiram, with others, followed Korah the Levite in disputing the authority of Moses and Aaron in the wilderness (Nu 16-17; 26; Dt 11:6; Ps 106:17). Other followers of Korah perished by fire before the tent of meeting, but Dathan and Abiram were swallowed up by the earth, with their families and their goods, at their tents.
See KORAH.
Willis J. Beecher
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Easton
welled; belonging to a fountain, a son of Eliab, a Reubenite, who joined Korah (q.v.) in his conspiracy, and with his accomplices was swallowed up by an earthquake (Num. 16:1; 26:9; Deut. 11:6; Ps. 106:17).
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SBD
(belonging to a fountain ) a Reubenite chieftain, son of Eliab, who joined the conspiracy of Korah the Levite. ( Numbers 16:1 ; 26:9 ; 11:6 ; Psalms 106:17 ) (B.C. 1490-1452).
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| 大拉 |
DARA |
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ISBE
dar-a (dara`).
See DARDA.
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SBD
( 1 Chronicles 2:6 ) [DARDA]
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| 大比大 |
TABITHA |
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代表
徒9:36 徒9:36 徒9:37 徒9:38 徒9:39 徒9:40 徒9:41 徒9:42
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ISBE
tab-i-tha (Tabeitha).
See DORCAS.
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Easton
(in Greek called Dorcas), gazelle, a disciple at Joppa. She was distinguished for her alms-deeds and good works. Peter, who was sent for from Lydda on the occasion of her death, prayed over the dead body, and said, "Tabitha, arise." And she opened her eyes and sat up; and Peter "gave her his hand, and raised her up; and calling the saints and widows, he presented her alive" (Acts 9:36-43).
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HDBN
clear-sighted; a roe-deer
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SBD
(gazelle ), also called Dorcas by St. Luke, a female disciple of Joppa, "full of good works" among which that of making clothes for the poor is specifically mentioned. While St. Peter was at the neighboring town of Lydda, Tabitha, died; upon which the disciples at Joppa sent an urgent message to the apostle begging him to come to them without delay. Upon his arrival Peter found the deceased already prepared for burial, and laid out in an upper chamber, where she was surrounded by the recipients and the tokens of her charity after the example of our Saviour in the house of Jairus, ( Matthew 9:25 ; Mark 5:40 ) "Peter put them all forth," prayed for the divine assistance, and then commanded Tabitha to arise. Comp. ( Mark 5:41 ; Luke 8:51 ) She opened-her eyes and sat up, and then, assisted by the apostle, rose from her couch. This great miracle, as we are further told produced an extraordinary effect in Joppa, and was the occasion of many conversions there. ( Acts 9:38-42 ) The name "Tabitha" is an Aramaic word signifying a "female gazelle." St. Luke gives "Dorcas" as the Greek equivalent of the name.
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| 大衛 |
DAVID |
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代表
撒上16:13 撒上16:1 撒上16:2 撒上16:3 撒上16:4 撒上16:5 撒上16:6 撒上16:7 撒上16:8 撒上16:9 撒上16:10 撒上16:11 撒上16:12 撒上16:13 代上2:13 代上2:14 代上2:15 徒2:30 撒下6:14 撒下5:5
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ISBE
da-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayers Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
14. References in the New Testament
LITERATURE.
I. Name and Genealogy.
This name, which is written "defectively" in the older books, such as those of Samuel, but fully with the yodh in Chronicles and the later books, is derived, like the similar name Jedidish (2 Sam 12:25), from a root meaning "to love." The only person who bears this name in the Bible is the son of Jesse, the second king of Israel. His genealogy is given in the table appended to the Book of Ruth (4:18-22). Here the following points are to be noted: David belonged to the tribe of Judah: his ancestor Nahshon was chieftain of the whole tribe (Nu 1:7; 2:3; 1 Ch 2:10) and brother-in-law of Aaron the high priest (Ex 6:23). As no other descendants of Nahshon are mentioned, his authority probably descended to Jesse by right of primogeniture. This supposition is countenanced by the fact that Salma (Salmon), the name of the son of Nahshon and father of Boaz, is also the name of a grandson of Caleb who became "father" of Bethlehem, the home of Jesse (1 Ch 2:51). David was closely connected with the tribe of Moab, the mother of his grandfather Obed being Ruth the Moabitess. Of the wife or wives of Jesse we know nothing, and consequently are without information upon a most interesting point--the personality of the mother of David; but that she too may have been of the tribe of Moab is rendered probable by the fact that, when hard pressed, David placed his parents under the protection of the king of that country (1 Sam 22:3,1).
II. Early Years.
The home of David when he comes upon the stage of history was the picturesque town of Bethlehem.
1. Shepherd:
There his family had been settled for generations, indeed ever since the Israelite nation had overrun the land of Canaan. His father was apparently not only the chief man of the place, but he seems to have been chieftain of the whole clan to which he belonged--the clan of Judah. Although the country round Bethlehem is more fertile than that in the neighborhood of Jerusalem, the inhabitants joined to the cultivation of the soil the breeding of cattle (Lk 2:8). Davids father, not only cultivated his ancestral fields, but kept flocks of sheep and goats as well. The flocks were sent out every day to pasture in the neighboring valleys attended by the herdsmen armed so as to defend themselves and their charge, not only against marauders from the surrounding deserts, but also from the lions and bears with which the country was then infested. David seems to have been in the habit of accompanying his fathers servants in their task (1 Sam 17:20,22), and on occasion would be left in full charge by himself. Nor was his post at such times a sinecure. He had not only to keep a sharp lookout for thieves, but on more than one occasion had with no other weapon than his shepherds club or staff to rescue a lamb from the clutches of a lion or a bear (1 Sam 17:34 ff). Such adventures, however, must have been rare, and David must often have watched eagerly the lengthening of the shadow which told of the approach of sunset, when he could drive his charge into the zariba for the night and return home. There is, indeed, no life more monotonous and enervating than that of an eastern shepherd, but David must have made good use of his idle time. He seems, in fact, to have made such good use of it as to have neglected his handful of sheep. The incidents of which he boasted to Saul would not have occurred, had his proper occupation taken up all his thoughts; but, like King Alfred, his head seems to have been filled with ideas far removed from his humble task.
2. Slinger:
David, like Nelson, does not seem to have known what it was to be afraid, and it was not to be expected that he could be satisfied with the lot of the youngest of eight sons of the now aged chief (1 Sam 17:12; 1 Ch 2:13 ff). In the East every man is a soldier, and Davids bent was in that direction. The tribesmen of Benjamin near whose border his home was situated were famed through all Israel as slingers, some of whom could sling at a hair and not miss (Jdg 20:16). Taught, perhaps, by one of these, but certainly by dint of constant practice, David acquired an accuracy of aim which reminds one of the tales of William Tell or Robin Hood (1 Sam 17:49).
3. Harpist:
Another of the pastimes in the pursuit of which David spent many an hour of his youthful days was music. The instrument which he used was the "harp" (Hebrew kinnor). This instrument had many forms, which may be seen on the Assyrian and Egyptian monuments; but the kind used by David was probably like the modern Arabic, rubaba, having only one or two strings, played not with a plectrum (Ant., VII, xii, 3) but by the hand (compare 1 Sam 16:23, etc., which do not exclude a quill). Whatever the nature of the instrument was, David acquired such proficiency in playing it that his fame as a musician soon spread throughout the countryside (1 Sam 16:18). With the passing of time he becomes the Hebrew Orpheus, in whose music birds and mountains joined (compare Koran, chapter 21 ).
4. Poet:
To the accompaniment of his lyre David no doubt sang words, either of popular songs or of lyrics of his own composition, in that wailing eastern key which seems to be an imitation of the bleating of flocks. The verses he sang would recount his own adventures or the heroic prowess of the warrior of his clan, or celebrate the loveliness of some maiden of the tribe, or consist of elegies upon those slain in battle. That the name of David was long connected with music the reverse of sacred appears from the fact that Amos denounces the people of luxury of his time for improvising to the sound of the viol, inventing instruments of music, like David (6:5). (It is not clear to which clause "like David" belongs, probably to both.) The only remains of the secular poetry of David which have come down to us are his elegies on Saul and Jonathan and on Abner (2 Sam 1:19-27; 3:33,14), which show him to have been a true poet.
5. Psalmist:
Did David also compose religious verses? Was he "the sweet psalmist of Israel" (2 Sam 23:1)? In the oldest account which we have, contained in the books of Samuel, David appears as a musician and as a secular poet only, for it is obvious the poetical passages, 2 Sam 22:1-23:7, do not belong to the original form of that book but are thrust in in the middle of a long list of names of Davids soldiers. The position is the same in Am 6:5. It is in the later books and passages that sacred music and psalms begin to be ascribed to him. Perhaps the earliest instance is the passage just cited containing the "last words" of David (2 Sam 23:1-7). The Chronicler (about 300 BC) seems to put parts of Psalms 105; 96, and 106 into the mouth of David (1 Ch 16:7 ff), and Neh 12:36 regards him apparently as the inventor of the instruments used in the Temple service (1 Ch 23:5), or as a player of sacred music. So too in the Septuagint psalter (Ps 151:2) we read, "My hands made an organ, my fingers fashioned a psaltery"; and gradually the whole of the Psalms came to be ascribed to David as author. In regard to this question it must be remembered that in the East at any rate there is no such distinction as that of sacred and secular. By sacred poetry we mean poetry which mentions the name of God or quotes Scripture, but the Hebrew or Arab poet will use the name of God as an accompaniment to a dance, and will freely sprinkle even comic poetry with citations from his sacred book. David must have composed sacred poems if he composed at all, and he would use his musical gift for the purposes of religion as readily as for those of amusement and pleasure (2 Sam 6:14,15). Whether any of our psalms was composed by David is another question. The titles cannot be considered as conclusive evidence, and internal proofs of his authorship are wanting. Indeed the only psalm which claims to have been written by David is the 18th (= 2 Sam 22). One cannot help wishing that the 23rd Psalm had been sung by the little herd lad as he watched his fathers flocks and guarded them from danger.
6. Tribesman:
There are sayings of Mohammed that the happiest life is that of the shepherd, and that no one became a prophet who had not at one time tended a flock of sheep. What Mohammed meant was that the shepherd enjoys leisure and solitude for reflection and for plunging into those day dreams out of which prophets are made. If David, like the Arab poet Tarafa, indulged in sport, in music and in poetry, even to the neglect of his charge, he must have sought out themes on which to exercise his muse; and it must have been with no little chagrin that he learnt that whereas the tribes of Ephraim, Benjamin, Naphtali, Manasseh, Issachar, Zebulun, Levi, Dan, and even the non-Israelite tribes of Kenaz and the debatable land of Gilead could boast of having held the hegemony of Israel and led the nation in battle, his own tribe of Judah had played a quite subordinate part, and was not even mentioned in the national war song of Deborah. As contrasted with the poets of these tribes he could boast in his verses only of Ibzan who belonged to his own town of Bethlehem (Jdg 12:8). The Jerahmeelites were no doubt a powerful clan, but neither they nor any other of the subdivisions of Judah had ever done anything for the common good. Indeed, when the twelve pathfinders had been sent in advance into Canaan, Judah had been represented by Caleb, a member of the Uitlander tribe of Kenaz (Nu 13:6). He became apparently the adopted son of Hezron and so David might claim kinship with him, and through him with Othniel the first of the judges (Jdg 1:13). David thus belonged to the least efficient of all the Israelite tribes except one, and one which, considering its size and wealth, had till now failed to play a worthy part in the confederacy. It is difficult to believe that the young David never dreamed of a day when his own tribe should take its true place among its fellows, and when the deliverer of Israel from its oppressors should belong for once to the tribe of Judah.
III. In the Service of Saul.
The earliest events in the career of David are involved in some obscurity.
1. David First Meets Saul:
This is due mainly to what appears to be an insoluble difficulty in 1 Samuel 16 and 17. In chapter 16, David is engaged to play before Saul in order to dispel is melancholy, and becomes his squire or armor-bearer (16:21), whereas in the following chapter he is unknown to Saul, who, after the death of Goliath, asks Abner who he is, and Abner replies that he does not know (17:55). This apparent contradiction may be accounted for by the following considerations: (a) 16:14-23 may be inserted out of its chronological order for the sake of the contrast with the section immediately preceding--"the spirit of Yahweh came mightily upon David from that day forward .... the spirit of Yahweh departed from Saul" (16:13,14); (b) the fact of David becoming Sauls squire does not imply constant personal attendance upon him; the text says David became an (not his) armor-bearer to Saul. The king would have many such squires: Joab, though only commander-in-chief, had, it seems, eighteen (2 Sam 23:37 reads "armor-bearers"); (c) David would not play before Saul every day: his presence might not be required for a space of weeks or months; (d) Sauls failure to recognize David may have been a result of the `evil spirit from Yahweh and Abners denial of knowledge may have been feigned out of jealousy. If we accept all the statements of the dramatis personae in these narratives we shall not get very far.
2. His First Exploit:
The facts seem to have been somewhat as follows: It had become evident that Saul was not equal to the task to which he had been set--the task of breaking the Philistine power, and it became the duty of Samuel, as the vicar of Yahweh and as still holding very large powers, to look about for a successor. He turned to the tribe of Judah (the full brother of his own ancestor Levi), a tribe which was fast becoming the most powerful member of the federation. The headman of this clan was Jesse of Bethlehem. His name was well known in the country--Saul does not require to be told who he is (1 Sam 16:18; 17:58)--but he was by this time advanced in years (1 Sam 17:12). He had, however, many sons. Old men in the East often foretell a great future for a young boy (compare Lk 2:34). Samuel saw that David was formed of other clay than his brothers, and he anointed him as he had done Saul (1 Sam 10:1). But whereas the anointing of Saul was done surreptitiously and for a definite purpose which was explained at the time (1 Sam 10:1), that of David was performed before his whole family, but with what object he was not told (1 Sam 16:13). His brothers do not seem to have thought the matter of much consequence (compare 1 Sam 17:28), and all David could conclude from it was that he was destined to some high office--perhaps that of Samuels successor (compare 1 Ki 19:15,16). It would have the effect of nerving him for any adventure and raising his hopes high and steeling his courage. Whether by accident or by contrivance he became attached to Saul as minstrel (compare 2 Ki 3:15) and subsequently as one of his armor-bearers. He would probably be at this time about twenty years of age. It must have been after an interval of some months that an event happened which made it impossible for Saul ever again to forget the existence of David. This was the famous duel between David and the Philistine Goliath, which saved the situation for Saul for the time (1 Sam 17). In regard to this narrative it must be noted that 1 Sam 17:12-31,41,50,55-58 and 18:1-5 are lacking in the best manuscript of the Septuagint, that is, the sending of David from Bethlehem and his fresh introduction to Saul and Sauls failure to recognize him are left out. With the omission of these verses all the difficulties of the narrative vanish. For the reason why David could not wear the armor offered him was not because he was still a child, which is absurd in view of the fact that Saul was exceptionally tall (1 Sam 9:2), but because he had had no practice with it (1 Sam 17:39). It is ridiculous to suppose that David was not at this time full-grown, and that two armies stood by while a child advanced to engage a giant. The event gained for David the reputation won in modern times at the cannons mouth, but also the devoted friendship of Jonathan and the enmity of Saul (1 Sam 18:1-9).
The next years of Davids life were spent in the service of Saul in his wars with the Philistines. Davids success where Saul had failed, however, instead of gratifying only inflamed the jealousy of the latter, and he determined to put David out of the way. More than once he attempted to do so with his own hand (1 Sam 18:11; 19:10), but he also employed stratagem. It came to his ears that his daughter Michal, as well as his son Jonathan, loved David, and Saul undertook to give her to David on the condition of his killing one hundred Philistines.
3. Envy of Saul and Flight of David:
The gruesome dowry was paid, and David became Sauls son-in-law. The Hebrew text states that Saul first offered his elder daughter to David, and then failed to implement his promise (1 Sam 18:17-19,21b), but this passage is not found in the Greek. Davids relation to Saul did not mitigate the hatred of the latter; indeed his enmity became so bitter that David determined upon flight. With the help of stratagem on the part of Michal, this was effected and David went to Samuel at Ramah for counsel and advice (1 Sam 19:18). There Saul pursued him, but when he came into the presence of the prophet, his courage failed and he was overcome by the contagion of the prophetic ecstasy (1 Sam 19:24) as he had been on a previous occasion (1 Sam 10:11). David returned to Gibeah, while the coast was clear, to meet Jonathan, but Saul also returned immediately, his hatred more intense than before. David then continued his flight and came to Ahimelech, the priest at Nob (1 Sam 21:1). It is sometimes supposed that we have here two inconsistent accounts of Davids flight, according to one of which he fled to Samuel at Ramah, and according to the other to Ahimelech at Nob; but there is no necessity for such a supposition, and even if it were correct, it would not clear up all the difficulties of the narrative. There is evidently much in these narratives that is left untold and our business should be to fill up the gaps in a way consistent with what we are given. That Saul made sure that David would not return is shown by the fact that he gave his daughter Michal to a man of the tribe of Benjamin as wife (1 Sam 25:44).
4. Jonathan and David:
The relation existing between Jonathan and David was one of pure friendship. There was no reason why it should not be so. A hereditary monarchy did not yet exist in Israel. The only previous attempt to establish such an institution--that of Gideons family (Jdg 9)--though not of Gideon himself (1 Sam 8:23)--had ended in failure. The principle followed hitherto had been that of election by the sheikhs or caids of the clans. To this Saul owed his position, for the lot was a kind of ballot. Moreover, behind all national movements there lay the power of the prophets, the representatives of Yahweh. Saul was indebted for his election to Samuel, just as Barak was to Deborah (Jdg 4:6). Like the judges who preceded him he had been put forward to meet a definite crisis in the national affairs--the rise of the Philistine power (1 Sam 9:16). Had he succeeded in crushing these invaders, the newly-established kingdom would in the absence of this bond of union have dissolved again into its elements, as had happened on every similar occasion before. He was the only judge who had failed to accomplish the task for which he was appointed, and he was the only one who had been appointed on the understanding that his son should succeed him, for this constitutes the distinction between king and judge. Moreover, not only was Saul aware that he had failed, but he saw before him the man who was ready to step into his place and succeed. His rival had, besides, the backing of the mass of the people and of Samuel who was still virtual head of the state and last court of appeal. It is not to be wondered at that Saul was hostile to David. Jonathan, on the other hand, acquiesced in the turn things had taken and bowed to what he believed to be the inevitable. Such was his love for David that he asked only to be his wazeer (vizier) when David came to the throne (1 Sam 23:17). Davids position was perhaps the most difficult imaginable. He had to fight the battles of a king whose one idea was to bring about his ruin. He was the bosom friend of a prince whom he proposed to supplant in his inheritance. His hope of salvation lay in the death of his king, the father of his wife and of his best friend. The situation would in ordinary circumstances be intolerable, and it would have been impossible but for the fact that those concerned were obsessed by a profound belief in Fate. Jonathan bore no grudge against David for aiming at the throne, because to the throne he was destined by the will of Yahweh. To David it would never occur that he had the choice of declining the high destiny in store for him. Had he had the power to refuse what he believed to be the decree of Fate, he would hardly escape censure for his ambition and disloyalty.
IV. David in Exile.
1. David as Outlaw:
From the moment of his flight David became an outlaw and remained so until the death of Saul. This period of his career is full of stirring adventures which remind us of Robert Bruce or William Wallace of Scotland. Like King Arthur and other heroes he carried a famous sword--the sword of Goliath (1 Sam 21:9). Having obtained it of Ahimelech, he for the first time left Israelite territory and went to the Philistine city of Gath (1 Sam 21:10). Not feeling safe here he left and took up his abode in the cave of Adullam (1 Sam 22:1) in the country of Judah, almost within sight of his native Bethlehem. This cave was admirably suited to the outlaws purpose and no doubt David had many a time explored its recesses when a boy. Here he was joined by his parents and brothers, with their servants, as well as by all sorts of persons who were at war with the government, debtors, fugitives from justice, and discontented persons generally. David thus became the chief of a band of outlaws who numbered about 400. Of such stuff some of his bravest soldiers were made (2 Sam 23:13 ff). He had an augur, too, to direct his actions, and, after the massacre of the priests at Nob, a priest, Abiathar, carrying an ephod with which to cast lots (1 Sam 22:5; 23:6). During this period he supported himself and his men by making raids on the Philistine outposts and levying blackmail on his own countrymen (1 Sam 25:2 ff) in return for giving them his protection from the Philistines (1 Sam 23:1 ff). Hard pressed both by Saul and the Philistines (who had established themselves even in Bethlehem) he committed his parents to the keeping of the king of Moab, and began to rove as a freebooter through the country (1 Sam 23:5,15,25,29). On two occasions David had Saul in his power, but refused to seize the opportunity of taking his life (1 Sam 24-26). Here again there are no adequate grounds for supposing we have two accounts of one and the same incident. During his wandering Davids followers increased in numbers (compare 1 Sam 22:2; 23:13; 25:13). His chief lieutenant was his nephew Abishai, the son of his sister Zeruiah, but his brothers, Joab and Asahel, do not seem to have joined David yet. Another of his nephews, Jonathan the son of Shimei (Shammah), is mentioned (2 Sam 21:21; compare 1 Sam 16:9) and the Chronicler thinks many other knights joined him during this period (1 Ch 11:10 ff). The position of David at this time was very similar to that of the brigand Raisuli of late in Morocco. That there was some stability in it is shown by his taking two wives at this time--Ahinoam and Abigail (1 Sam 25:42,43).
2. David Joins the Philistines:
David now, abandoning all hope of ever conciliating the king (1 Sam 27:1), made a move which shows at once his reckless daring and consummate genius. He offered the services of himself and his little army of 600 men to the enemies of his country. The town of Gath appears to have been an asylum for fugitive Israelites (1 Ki 2:39). Davids first impulse on his flight from Saul had been to seek safety there (1 Sam 21:10-15). Then, however, he was the hero of Israel, whose assassination would be the highest gain to the Philistines; now he was the embittered antagonist of Saul, and was welcomed accordingly. Achish placed at his disposal the fortified town of Ziklag in the territory of the now extinct tribe of Simeon, and there he and his followers, each of whom had his family with him, took up their quarters for sixteen months (1 Sam 27:6,7). The advantages to David were many. He was safe at last from the persecution of Saul (1 Sam 27:4); he could secure ample supplies by making raids upon the Amalekites and other tribes hostile to Israel toward the South (1 Sam 27:8); and if the opportunity presented itself he could deal a serious blow at the Philistine arms. The position was no doubt a precarious one. It could last just as long as David could hoodwink Achish by persuading him that his raids were directed against his own tribe (1 Sam 27:10). This he succeeded in doing so completely that Achish would have taken him with him on the campaign which ended in the decisive battle of Gilboa, but the other chiefs, fearing treachery, refused to allow him to do so. David was forced to return with his followers to Ziklag, only to find that town razed to the ground and all the women and children carried off by his old enemies the Amalekites (1 Sam 30:1,2). By the time he had recovered the spoil and returned in triumph to Ziklag the battle of Gilboa had been fought and Saul was slain. The conduct of David in his relations with the Philistines was not more reprehensible than that of the Cid who allied himself with Al-Mutaman of Saragossa, or of Coriolanus who went over to the Volsci. David composed upon the death of Saul and Jonathan an elegy every sentence of which has become classic.
V. David as King.
1. Civil War:
David immediately removed from Ziklag and took up his quarters at Hebron, where he was at once anointed king over his own tribe of Judah. Thus began the cleavage between Judah and Israel. Here he was joined, apparently for the first time, by his nephew Joab. Abner, however, loyal to his former master, had Esh-baal (1 Ch 8:33), son of Saul, anointed king over the remaining tribes at Mahanaim, a fortified town East of the Jordan. War continued between David and Abner for several years, fortune always favoring David. Seeing things were going against him Abner forced Esh-baal into a personal quarrel with himself and then transferred his allegiance and persuaded his side to transfer theirs to David (2 Sam 3:21). He did not reap the fruit of his defection, as he was immediately after assassinated by Joab in revenge for the death of Asahel whom Abner had killed in self-defence (2 Sam 3:27). Deprived of his chief support Esh-baal also fell a victim to assassination (2 Sam 4:2 ff). David denounced both crimes with apparent sincerity. He composed an elegy and fasted for Abner (2 Sam 3:33 ff) and avenged the death of Esh-baal (2 Sam 4:9 ff). Yet these acts of violence laid the sovereignty of all Israel at his feet. Of the male heirs of Saul there remained only a son of Jonathan, Merib-baal (1 Ch 8:34) who was a crippled child of 7. David was therefore elected king over the nation (2 Sam 5:1 ff). His sovereignty of Judah is said to have lasted 7 1/2 years and that over the undivided people 33, making a reign of 40 years, beginning from Davids 30th year (2 Sam 5:5; 1 Ch 3:4; in 2 Sam 2:10 the text is probably corrupt). These are round numbers.
2. Conquests Abroad:
King of all the Israelite tribes, David found his hands free to expel the foreigners who had invaded the sacred territory. His first step was to move his headquarters from the Southern Hebron, which he had been compelled at first to make his capital, to the more central Jerusalem. The fort here, which was still held by the aboriginal Jebusites, was stormed by Joab, Davids nephew, who also superintended the rebuilding for David. He was in consequence appointed commander-in-chief (1 Ch 11:6,8), a post which he held as long as David lived. The materials and the skilled workmen for the erection of the palace were supplied by Hiram of Tyre (2 Sam 5:11). David now turned his attention to the surrounding tribes and peoples. The most formidable enemy, the Philistines, were worsted in several campaigns, and their power crippled (2 Sam 5:17 ff; 8:1). In one of these David so nearly came by his death, that his people would not afterward permit him to take part in the fighting (2 Sam 21:16,17). One of the first countries against which David turned his arms was the land of Moab, which he treated with a severity which would suggest that the Moabite king had ill-treated Davids father and mother, who had taken refuge with him (2 Sam 8:2). Yet his conduct toward the sons of Ammon was even more cruel (2 Sam 12:31), and for less cause (10:1 ff). The king of Zobah (Chalkis) was defeated (2 Sam 8:3), and Israelite garrisons were placed in Syria of Damascus (2 Sam 8:6) and Edom (2 Sam 8:14). The sons of Ammon formed a league with the Syrian kingdoms to the North and East of Israel (2 Sam 10:6,16), but these also had no success. All these people became tributary to the kingdom of Israel under David (2 Sam 10:18,19) except the sons of Ammon who were practically exterminated for the time being (2 Sam 12:31). Thus, Israel became one of the "great powers" of the world during the reign of David and his immediate successor.
3. Political Situation:
There is no doubt that the expansion of the boundaries of Israel at this period almost to their ideal limits (Dt 11:24, etc.) was largely due to the fact that the two great empires of Egypt and Assyria were at the moment passing through a period of weakness and decay. The Assyrian monarchy was in a decadent state from about the year 1050 BC, and the 22nd Dynasty--to which Shishak belonged (1 Ki 14:25)--had not yet arisen. David, therefore, had a free hand when his time came and found no more formidable opposition than that of the petty states bordering upon Israel. Against the combined forces of all the Israelite tribes these had never been able to effect much.
4. The Ark:
It had been the custom of the Israelites on setting out upon expeditions in which the nation as a whole took part to carry with them the sacred box or "ark" which contained the two stone tables (Josh 4:7, etc.). When David had secured the fortress of Jebus for his metropolis one of his first thoughts was to bring into it this emblem of victory. It was then lying at Kiriath-jearim, possibly Abu Gosh about 8 miles Northwest of Jerusalem (compare Ps 132). Owing to the sudden death of one of the drivers, which he interpreted as indicative of anger on the part of Yahweh, David left the ark at the house of a Philistine which happened to be near at hand. Since no misfortune befell this person, but on the contrary much prosperity, David took courage after three months to bring the sacred chest and its contents into his royal city. The ceremony was conducted with military honors in 2 Sam 6:1 and with religious dancing and music (6:5,14) and festivity (6:18,19). A tent was pitched for it, in which it remained (7:2), except when it was sent with the army to the seat of war (11:11; 15:24). David, however, had already built for himself a stone palace, and he wished now to add to it a chapel royal in the shape of a small temple, such as the neighboring kings had. He was the more anxious to so do since he had much of the material ready at hand in the precious metals which formed the most valuable part of the plunder of the conquered races, such as bronze from Chalkis (8:8), gold and silver (8:11) and the vessels which he had received as a present from the king of Hamath (8:10). He was persuaded, however, by the prophet Nathan to forego that task, on the ground of his having shed much human blood, and to leave it to his successor (1 Ch 22:8; 28:3).
VI. Domestic Life.
1. His Wives and Children:
In accordance with the practice of the kings of his time, David had several wives. His first wife was Michal, the younger daughter of Saul. When David fled from Saul she was given to Phaltiel, but was restored to David after Sauls death. She does not appear to have borne any children. In 2 Sam 21:8 "Michal" should be Merab (1 Sam 18:19). During the period of separation from Michal, David took to wife Ahinoam of Jezreel and Abigail the wife of Nabal (1 Sam 25:43,12), who accompanied him to Ziklag (1 Sam 27:3 ff), when they were among those captured by the Amalekites (1 Sam 30:5). A fourth wife was the daughter of Talmai of Geshur, Maacah, whom he had captured in war (1 Sam 27:8; 2 Sam 3:3). When he removed to Hebron Ahinoam bore him his oldest son Amnon, and Abigail his second son Chileab or Daniel (2 Sam 3:2,3; 1 Ch 3:1); his third son was Absalom, whose mother was Maacah, and his fourth Adonijah. His mothers name was Haggith; nothing is known about her. Two other sons, Shephatiah and Ithream were also born in Hebron (2 Sam 3:2-5; 1 Ch 3:1-4). When David added the kingdom of Israel to that of Judah, he, in accordance with custom, took more wives with a view to increase his state and dignity. One of these was Bathsheba, who became the mother of Solomon (2 Sam 5:13 ff; 1 Ch 3:5 ff; 14:3 ff). Davids sons discharged priestly functions (2 Sam 8:18; compare Nathan in Zec 12:12).
2. Domestic Troubles:
It was perhaps inevitable that in so large a household the usual dissensions and crimes of the harem should have sprung up in plenty. A most unvarnished account of these is given in 2 Sam 11 through 20--it has been suggested by Abiathar the priest in order to avenge himself on Solomon for his disgrace (1 Ki 2:26,27), Solomons mother being Bathsheba (2 Sam 11; 12). 1 Ch 13 recounts the wrong done to Tamar, the daughter of David and Maacah, and sister of Absalom, and how the last named, having avenged his sisters honor by killing Amnon, his oldest brother, fled for asylum to his mothers father, the king of-Geshur. Thence after two years he returned (chapter 14), only to foment rebellion against his father (chapter 15), leading to civil war between David and Judah on the one side and Absalom and Israel on the other (chapters 16; 17), and ending in the death of himself (chapter 18) and of Amasa, Davids nephew, at the hands of his cousins Joab and Abishai (20:7 ff), as well as nearly precipitating the disruption of the newly founded kingdom (19:43). The rebellion of Absalom was probably due to the fact of Solomon having been designated Davids successor (compare 12:24; 1 Ch 22:9), for Absalom had the best claim, Amnon being dead and Chileab apparently of no account.
VII. His Officials.
As Davids circumstances improved he required assistance in the management of his affairs.
1. Prophets:
The beginning of his good fortune had been the friendship of the prophet Samuel (1 Sam 16:13; 19:18). The prophet or seer was keeper of the kings conscience and was not appointed by him, but claimed divine authority (2 Sam 7:3,1 ff; 12:1 ff; 24:11 ff). Among the persons who discharged this duty for David were Gad the seer (1 Sam 22:5) and Nathan the prophet (1 Ki 1:11 ff). All these are said to have written memoirs of their times (1 Ch 29:29; 2 Ch 9:29).
2. Priests:
Next to the prophet came the priest. The kohen (priest) was, as the name indicates, a soothsayer or diviner. The duty of Abiathar, Davids first priest (1 Sam 22:20 ff), was to carry the ephod--an object used for casting lots (1 Sam 23:6 ff), in order to decide what to do in cases where there was no other way of making up ones mind (1 Sam 30:7). It is not to be confused with the dress of the same name (1 Sam 2:18). Later, at Hebron, Abiathar was given a colleague, Zadok (1 Ch 12:28), and it became their duty to carry the ark in expeditions (2 Sam 15:24). Shortly after the death of David, Abiathar was deposed by Solomon for his part in Adonijahs attempt to seize the throne (1 Ki 2:26,27), and Zadok remained sole priest to the king (1 Ki 2:35). Davids sons also acted in the same capacity (2 Sam 8:18). An extra private priest is mentioned in 2 Sam 20:26 (compare 23:26,38).
3. Military Officers:
When still an outlaw David required the services of a henchman to take command of his men in his absence. This post was held at first by different persons according to circumstances, but generally, it seems, by his nephew Abishai (1 Sam 26:6). It was only after the death of Saul that his brother Joab threw in his lot with David. His great military talents at once gave him a leading place, and as a reward for the capture of Jebus he was given the chief command, which he held against all rivals (2 Sam 3:27; 20:10) during the whole reign. Davids special body-guard of Philistine troops--the Cherethites and Pelethites--were commanded by Benaiah, who in the following reign, succeeded Joab (1 Ki 2:35).
4. Other Officials:
The office of recorder or magister memoriae was held during this reign and in the following by Jehoshaphat (2 Sam 8:16); and that of secretary by Seraiah (2 Sam 8:17), also called Shavsha (1 Ch 18:16) or Shisha (1 Ki 4:3). There were also the counselors, men noted for their great acumen and knowledge of human nature, such as Ahithophel and Hushai.
5. Mutual Rivalry:
It was natural that there should be much mutual jealousy and rivalry among these officials, and that some of them should attach themselves to one of Davids many sons, others to another. Thus, Amnon is the special patron of Davids nephew Jonadab (2 Sam 13:3; compare 21:21), and Absalom is backed by Amasa (2 Sam 17:25). The claim of Adonijah to the throne is supported by Joab and Abiathar (1 Ki 1:7), as against that of Solomon who is backed by Nathan, Benaiah, Zadok (1 Ki 1:8) and Hushai (compare Ant, VII, xiv, 4). Ahithophel sides with Absalom; Hushai with David (2 Sam 15:12,32).
VIII. Personal Character of David.
1. Chronicles:
We would obtain a very different idea of the personal character of David if we drew our conclusions from the books of Samuel and Kings or from the books of Chronicles. There is no doubt whatever that the former books are much truer to fact, and any estimate or appreciation of David or of any of the other characters described must be based upon them. The Chronicler, on the other hand, is biased by the religious ideas of his own time and is prejudiced in favor of some of those whose biographies he writes and against others. He accordingly suppresses the dark passages of Davids life, e.g. the murder of Uriah (1 Ch 20), or sets them in a favorable light, e.g. by laying the blame of the census upon Satan (1 Ch 21:1). Davids success, especially as against Sauls misfortune, is greatly exaggerated in 1 Ch 12:2,22. Ceremonial functions are greatly elaborated (chapter 16; compare 2 Sam 6). The various orders of priests and singers in the second temple have their origin traced back to David (16:4 ff,37 ff; 1 Ch 23 through 27), and the temple of Solomon itself is to all intents and purposes built by him (chapters 22; 28). At the same time there may be much material in the shape of names and isolated statements not found in the older books, which so long as they are not tinged with the Chroniclers pragmatism or "tendency," may possibly be authentic records preserved within the circle of the priestly caste, e.g. we are told that Sauls skull was fastened in the temple of Dagon (1 Ch 10:10). There is no doubt that the true names of Ish-bosheth, Mephibosheth and Eliada (2 Sam 2:8; 4:4; 5:16) were Ish-baal (Esh-baal), Merib-baal and Beeliada (1 Ch 8:33; 9:39; 8:34; 9:40; 14:7); that the old name of Jerusalem was Jebus (11:4,5; compare Jdg 19:10,11); perhaps a son of David called Nogah has to be added to 2 Sam 5:15 from 1 Ch 3:7; 14:6; in 2 Sam 8:8 and 21:18, for Betah and Gob read Tebah (Tibhath) and Gezer (1 Ch 18:8; Gen 22:24; 1 Ch 20:4). The incident recounted in 2 Sam 23:9 ff happened at Pasdammim (1 Ch 11:13). Shammah the Harodite was the son of Elika (2 Sam 23:25; compare 1 Ch 11:27), and other names in this list have to be corrected after the readings of the Chronicler. Three (not seven) years of famine was the alternative offered to David (2 Sam 24:13; compare 1 Ch 21:12).
2. Psalms:
If we could believe that the Book of Psalms was in whole or in part the work of David, it would throw a flood of light upon the religious side of his nature. Indeed, we should know as much about his religious life as can well be known about anyone. Unfortunately the date and authorship of the Psalms are questions regarding which the most divergent opinions are held. In the early Christian centuries all the Psalms were ascribed to David and, where necessary, explained as prophecies. The author of the Epistle to the Hebrews speaks of the Book of Psalms simply as "David" (Heb 4:7). The Greek text, however, of that book ascribes only some 87 of the poems to David, and the Hebrew only 73. Some of these are not Davids, and in the whole book there is only one which professes from its contents to be his, namely, Ps 18 (= 2 Sam 22). The occasion on which a psalm was composed is stated only in the case of thirteen psalms, all of which are ascribed to David. Each of these is referred to some incident recorded in the books of Samuel, although sometimes the citation is erroneous (see PSALMS). The Septuagint supplies occasions to two or three more psalms; but all such statements are merely the conjectures of readers and scribes and are of no historical value.
3. Complex Character:
To form a correct opinion of anyone is much more difficult than to state the facts of his life; to form an opinion which will be generally accepted is impossible. Of Davids character the most opposite estimates have been formed. On one hand he is extolled as a saint, and yet few men have committed worse crimes. The character of David must remain, like that of everyone, an insoluble enigma. A person is to be judged by his motives rather than by his actions, and ones true motives are unknown even to oneself (Jer 17:9). There are several sides of Davids nature in regard to which there cannot be two opinions.
4. Physical Courage:
Perhaps the feature of his character which stands out most prominently in his earlier years, at any rate, is his boundless physical courage. He never shirked danger (1 Sam 17:28,34 ff) and delighted in hairbreadth escapes in 1 Sam 26:6. Like most Semites he was fond of gambling and liked to take risks (18:26; compare 23:9; 30:7), even when modesty would have led him to decline them (17:32; compare Jdg 8:20). A native indifference to the shedding of blood grew into a liking for it, giving rise to acts of gross cruelty (1 Sam 27:9; 2 Sam 8:2; 16:7, etc.). He had need, indeed, to be a brave man, considering the character of the men whom he ruled (1 Sam 22:2). Yet he could rule them by gentleness as well as by force (30:23). All classes had unbounded confidence in his personal courage and soldierly qualities (2 Sam 18:3), and were themselves driven to restrain his military ardor (2 Sam 21:17).
5. Moral Courage:
Whether David possessed moral courage to an equal degree is another matter. Had he done so he would hardly have permitted the execution of seven sons of Saul (2 Sam 21:1 ff), and that, too, at the cost of breaking his plighted word (1 Sam 24:21); he would not have stood in awe of the sons of his sister Zeruiah (2 Sam 3:39), and would have punished Joab instead of weakly invoking an imprecation on his head (2 Sam 3:29), however much he might have felt the loss of his services. But in many matters his natural sense of justice was blunted by the superstitions of the age in which he lived.
6. Prudence:
But David was even more prudent than courageous. He is so described by the person who recommended him (somewhat eulogistically) to Saul (1 Sam 16:18). Prudence or wisdom was indeed what his biographer most remarks in him (1 Sam 18:5,30), and situated as he was he could not have too much of it. It shows itself in the fact that he consistently made as many friends and as few enemies as was possible. His wonderful foresight is shown in such acts as his conciliating the Judean chiefs with gifts taken from his spoil (1 Sam 30:26 ff), in his commendation of the men of Ja-besh-gilead (2 Sam 2:5-7), and in his reception of Abner (2 Sam 3:20). Yet it must be confessed that this constant looking forward to the future takes away from the spontaneity of his virtue. His gratitude is often a keen sense of favors to come. His kindness to Merib-baal did him no harm and some advantage (2 Sam 9; 19:24 ff), and his clemency to Shimei helped to win him the tribe of Benjamin (2 Sam 19:16 ff). Even in his earliest youth he seems to have preferred to attain his ends by roundabout ways. The means by which he obtained introduction or reintroduction to Saul (1 Sam 17:26 ff) afford some justification for the opinon which his oldest brother held of him (1 Sam 17:28). Perhaps nothing proves the genius of David better than his choice of Jebus as the capital of the country--which it still continues to be after a lapse of three thousand years.
7. Strategy:
Yet it must be confessed that Davids prudence often degenerates into cunning. With true oriental subtlety he believed firmly in keeping ones secret to oneself at all costs (1 Sam 21:2). The manner in which he got himself out of Gath after this first visit there (1 Sam 21:13) and the fact that he hoodwinked Achish during sixteen months (1 Sam 27; 28:1; 29) may excite our admiration but not our respect. The Oriental, however, delights in a display of cunning and makes use of it without shame (2 Sam 15:34), just as the European does in secret. There is something curiously modern in the diplomacy which David employed to ensure his own return in due state (2 Sam 19:11 ff). We must remember, however, that David lived among persons hardly one of whom he could trust. Joab accuses Abner of deceit, while he himself was faithful to none except David (2 Sam 3:25). Ziba accuses Merib-baal of treachery, and Merib-baal accuses Ziba of falsehood, and David cannot tell which is speaking the truth (2 Sam 16:1 ff; 19:24 ff). David himself is out-witted by Joab, though with a friendly purpose (2 Sam 14:1 ff). The wonder, therefore, is, not that David was guilty of occasional obliquity, but that he remained as straightforward and simple as he was.
8. Nobility:
David was, indeed, a man very much ahead of the times in which he lived. His fine elegies upon the death of Saul and Jonathan, Abner and Absalom show that his nature was untainted with malice. It was no superstitious fear but a high sense of honor which kept him back from putting out of his way his arch-enemy when he had him in his power (1 Sam 24-26). He even attempts to find an excuse for him (1 Sam 26:19), while depreciating himself (1 Sam 24:14; 26:20) in phrases which are more than a mere oriental metonymy (2 Sam 9:8). It was the ambition of his life to be the founder of a permanent dynasty (2 Sam 7:29), yet he was willing that his house should be sacrificed to save his nation from destruction (2 Sam 24:17). Like most Orientals he was endowed with a refinement of feeling unknown in the West. His refusal to drink of water obtained at the cost of bloodshed has become classic (2 Sam 23:17). And he seems to have been gifted with the saving sense of humor (1 Sam 26:15). That he was a religious person goes without saying (2 Sam 7; 8:11). He probably did not believe that outside the land of Israel Yahweh ceased to rule: the expression used in 1 Sam 26:19 is not a term of dogmatic theology. Like other Hebrews David had no theology. He believed in Yahweh alone as the ruler, if not of the universe, at any rate of all the world known to him. He certainly did not believe in Chemosh or Milcom, whether in the lands of Moab and Ammon or out of them (2 Sam 12:30; for "their king" read Malcam (Milcom)).
9. David in Relation to His Family:
David discharged, as most Orientals do, his duty toward his parents (1 Sam 22:3). To Michal, his first wife, his love was constant (2 Sam 3:13), although she did not bear him any children. In accordance with the custom of the times, as his estate improved, he took other wives and slave-girls. The favorite wife of his latter days was Bathsheba. His court made some show of splendor as contrasted with the dwellings of the peasantry and the farmer class (2 Sam 19:28,35), but his palace was always small and plain, so that it could be left to the keeping of ten women when he removed from it (2 Sam 15:16). David and Michal seem to have lived on terms of perfect equality (2 Sam 6:20 ff). In this he contrasts somewhat with Ahab (1 Ki 21:5 ff). Davids chief weakness in regard to his family was his indulgence of some of his sons and favoring some above others, and want of firmness in regard to them. He could refuse them nothing (2 Sam 13:27). His first favorite was his oldest son Amnon (2 Sam 13:21, Septuagint). After the death of Amnon, Absalom became the favorite (2 Sam 18:33), and after the death of Absalom, Adonijah (1 Ki 1:6). Yet David lived for two whole years in Jerusalem along with Absalom without seeing him (2 Sam 14:28), and he was succeeded not by Adonijah, but by Solomon, whose mother was the favorite wife of his later years.
10. David in Relation to His Friends:
Not only did David know the value of having many friends, but he was capable of sincere attachment. There is no reason to doubt the sincerity of his love for Jonathan, although it is not so completely cut off from all suspicion of self-interest as is that of Jonathan for him. David, indeed, had the faculty of winning the confidence and love of all sorts and conditions of people, not only of Jonathan (1 Sam 18:1 ff; 20; 23:16 ff), but of Jonathans sister Michal (1 Sam 18:20), of the whole people (1 Sam 18:28 Septuagint; 2 Sam 19:14), and even of his peoples enemies (2 Sam 17:27 ff). His friendship lasted as long as the object of it lived (2 Sam 1:17 ff; 10:1 f). In the case of his officers this was partly due to his faculty for choosing good men (2 Sam 8:16 ff), so that the same persons often held the same offices during Davids life (2 Sam 20:23 ff). Yet the services of one of them at least were retained more by compulsion than by choice (2 Sam 3:39). He seems, indeed, to have continued Joab in his post because he felt he could not do without him. Joab was devoted to David with the devotion of Caleb Balderstone to his master, and he was as utterly unscrupulous. He did not hesitate to commit any crime that would benefit David. The latter dared not perpetrate these atrocities himself, but he did not mind taking advantage of such a useful instrument, and never punished Joab for them, save with an impotent curse (2 Sam 3:29). He dealt otherwise with malefactors who could be better spared (2 Sam 1:14 ff; 4:9 ff). Indeed, a suspicious juryman might find that David put both Abner and Amasa, in the way of Joab (2 Sam 3:23 ff; 19:13; 4 ff). It does not say much for David that he fell so low as to fear losing the good opinion even of Joab, this ready instrument of his worst crime (2 Sam 11:25).
11. His Success:
One reason for the high position David held in the popular estimation was no doubt his almost uninterrupted success. He was regarded as the chosen of Heaven, by friend and foe alike (1 Sam 23:17). Fortune seemed to favor him. Nothing could have been more timely than the death of Saul and Jonathan, of Ishbaal and Abner, of Absalom and Amasa, and he did not raise his hand against one of them. As a guerrilla chief with his 600 bandits he could keep at bay. Saul with his 3,000 picked men (1 Sam 24:2; 26:2), but he was not a great general. Most of the old judges of Israel did in one pitched battle what David effected in a campaign (1 Sam 18:30; 19:8; 23:1 ff; 2 Sam 5:17 ff; 21:15 ff). Most of his conquests were won for him by Joab (1 Ch 11:6; 2 Sam 11:1), who willingly accorded David the credit of what he himself had done (2 Sam 12:27,28; compare 2 Sam 8:13; 1 Ch 18:11 with the title of Ps 60). And to crown all, when he came to turn his arms east and west, he found his two most formidable opponents in these directions crippled and harmless. That he ever survived Saul he owed to a timely incursion of the Philistines (1 Sam 23:24 ff), and his whole career is largely to be explained by the fact that, at the moment, the tribe of Judah as a whole was passing from insignificance to supremacy.
12. His Foreign Friends:
In the prosecution of his military achievements David employed everyone who came to his hand as an instrument without any question of nationality. This is not to impugn his patriotism. Eastern peoples are united not by the ties of country but of religion. Still it does seem strange that two of Davids best friends were two enemies of his nation--Nahash, king of the sons of Ammon (1 Sam 11:1; 2 Sam 10:1 ff) and Achish, lord of Gath (1 Sam 21:10; 27; 28:1 ff; 29). He appears to have found the Philistines more reliable and trustworthy than the Hebrews. When he became king, his personal body-guard was composed of mercenaries of that nation--the Cherethites and Pelethites--with whom he had become acquainted when at Ziklag (1 Sam 30:14; 2 Sam 8:18; 20:23). It was to a native of Gath that he committed the care of the sacred ark on its passage from Kiriath-jearim to Jerusalem (2 Sam 6:10,11). When the rebellion broke out under Absalom, he committed one-third of his forces to a banished soldier of the same town, who had come to him a little while before with a band of followers (2 Sam 15:19 ff; 18:2). Some of the soldiers in whom he placed the greatest confidence were Hittites (1 Sam 26:6; 2 Sam 11:6), and his commissariat was furnished by persons outside of Israel (2 Sam 17:27; the Machir tribe were half Syrian; Gilead is the son of Machir, 1 Ch 7:14). The threshing-floor of a Jebusite became the site of the temple of Solomon (2 Sam 24:18 ff).
13. Nemesis:
David was a strong believer in the power of Nemesis, and that daughter of Night played a considerable part in his life. He felt a peculiar satisfaction in being undeservedly cursed by Shimei, from a conviction that poetic justice would in the end prevail (2 Sam 16:12). He must have felt that the same unseen power was at work when his own oldest son was guilty of a crime such as his father had committed before him (2 Sam 13 and 11), and when the grandfather of the wife of Uriah the Hittite became the enemy whom he had most to fear (2 Sam 11:3; 23:34; compare Ps 41:9; 55:12 f). And Davids own last hours, instead of being spent in repose and peace following upon a strenuous and successful life, were passed in meting out vengeance to those who had incurred his displeasure as well as commending those who had done him service (1 Ki 2:5 ff).
14. References in the New Testament:
Even as early as Ezekiel, David became the ruler who was to govern the restored people of Israel (34:23,14; 37:24). If there were to be a ruling house, it must be the Davidic dynasty; it did not occur to the Jews to think of any other solution (Am 9:11; Hos 3:5; Jer 30:9; Zec 12:8). That Jesus was descended from David (Mt 9:27, etc.) is proved by the fact that his enemies did not deny that he was so (Mt 22:41 ff). In the New Testament, David is regarded as the author of the Psalms (Acts 4:25; Rom 4:6; Heb 4:7). He is also one of the Old Testament saints (Heb 11:32) whose actions (unless otherwise stated) are to be imitated (Mt 12:3); but yet not to be compared with the Messiah (Acts 2:29 ff; 13:36) who has power over the life to come (Rev 3:7) and who is "the Root of David" (Rev 5:5; 22:16).
LITERATURE.
See the commentaries on the books of Samuel, Kings, Chronicles, and Psalms, and histories of the kingdoms of Israel and Judah, especially Wellhausen and Kittel. A sketch of the life and historical position of David from the modern Continental point of view will be found in G. Beer, Saul, David, Salomo, published by Mohr, Tubingen, 1906.
Thomas Hunter Weir
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Easton
beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother's name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42). His early occupation was that of tending his father's sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd's flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a bear, when they came out against his flock, beating them to death in open conflict with his club (1 Sam. 17:34, 35). While David, in the freshness of ruddy youth, was thus engaged with his flocks, Samuel paid an unexpected visit to Bethlehem, having been guided thither by divine direction (1 Sam. 16:1-13). There he offered up sacrifice, and called the elders of Israel and Jesse's family to the sacrificial meal. Among all who appeared before him he failed to discover the one he sought. David was sent for, and the prophet immediately recognized him as the chosen of God, chosen to succeed Saul, who was now departing from the ways of God, on the throne of the kingdom. He accordingly, in anticipation, poured on his head the anointing oil. David went back again to his shepherd life, but "the Spirit of the Lord came upon David from that day forward," and "the Spirit of the Lord departed from Saul" (1 Sam. 16:13, 14). Not long after this David was sent for to soothe with his harp the troubled spirit of Saul, who suffered from a strange melancholy dejection. He played before the king so skilfully that Saul was greatly cheered, and began to entertain great affection for the young shepherd. After this he went home to Bethlehem. But he soon again came into prominence. The armies of the Philistines and of Israel were in battle array in the valley of Elah, some 16 miles south-west of Bethlehem; and David was sent by his father with provisions for his three brothers, who were then fighting on the side of the king. On his arrival in the camp of Israel, David (now about twenty years of age) was made aware of the state of matters when the champion of the Philistines, Goliath of Gath, came forth to defy Israel. David took his sling, and with a well-trained aim threw a stone "out of the brook," which struck the giant's forehead, so that he fell senseless to the ground. David then ran and slew him, and cut off his head with his own sword (1 Sam. 17). The result was a great victory to the Israelites, who pursued the Philistines to the gates of Gath and Ekron. David's popularity consequent on this heroic exploit awakened Saul's jealousy (1 Sam. 18:6-16), which he showed in various ways. He conceived a bitter hatred toward him, and by various stratagems sought his death (1 Sam. 18-30). The deep-laid plots of the enraged king, who could not fail to observe that David "prospered exceedingly," all proved futile, and only endeared the young hero the more to the people, and very specially to Jonathan, Saul's son, between whom and David a life-long warm friendship was formed. A fugitive. To escape from the vengeance of Saul, David fled to Ramah (1 Sam. 19:12-18) to Samuel, who received him, and he dwelt among the sons of the prophets, who were there under Samuel's training. It is supposed by some that the sixth, seventh, and eleventh Psalms were composed by him at this time. This place was only 3 miles from the residence of Saul, who soon discovered whither the fugitive had gone, and tried ineffectually to bring him back. Jonathan made a fruitless effort to bring his father to a better state of mind toward David (1 Sam. 20), who, being made aware of the fact, saw no hope of safety but in flight to a distance. We accordingly find him first at Nob (21:1-9) and then at Gath, the chief city of the Philistines. The king of the Philistines would not admit him into his service, as he expected that he would, and David accordingly now betook himself to the stronghold of Adullam (22:1-4; 1 Chr. 12:8-18). Here in a short time 400 men gathered around him and acknowledged him as their leader. It was at this time that David, amid the harassment and perils of his position, cried, "Oh that one would give me drink of the water of the well of Bethlehem;" when three of his heroes broke through the lines of the Philistines and brought him the water for which he longed (2 Sam. 23:13-17), but which he would not drink. In his rage at the failure of all his efforts to seize David, Saul gave orders for the massacre of the entire priestly family at Nob, "persons who wore a linen ephod", to the number of eighty-five persons, who were put to death by Doeg the Edomite. The sad tidings of the massacre were brought to David by Abiathar, a son of Ahimelech, the only one who escaped. Comp. Ps. 52. Hearing that Keilah, a town on the western frontier, was harassed by the Philistines, David with his men relieved it (1 Sam. 23:1-14); and then, for fear of Saul, he fled to the strongholds in the "hill country" of Judah. Comp. Ps. 31. While encamped there, in the forest in the district of Ziph, he was visited by Jonathan, who spoke to him words of encouragement (23:16-18). The two now parted never to meet again. Saul continued his pursuit of David, who narrowly escaped from him at this time, and fled to the crags and ravines of Engedi, on the western shore of the Dead Sea (1 Sam. 23:29). Here Saul, who still pursued him with his army, narrowly escaped, through the generous forbearance of David, and was greatly affected by what David had done for him. He returned home from pursuing him, and David betook himself to Maon, where, with his 600 men, he maintained himself by contributions gathered from the district. Here occurred the incident connected with Nabal and his wife Abigail (1 Sam. 25), whom David married after Nabal's death. Saul again went forth (1 Sam. 26) in pursuit of David, who had hid himself "in the hill Hachilah, which is before Jeshimon," in the wilderness of Ziph, and was a second time spared through his forbearance. He returned home, professing shame and penitence for the way in which he had treated David, and predicting his elevation to the throne. Fighting against Israel. Harassed by the necessity of moving from place to place through fear of Saul, David once more sought refuge among the Philistines (1 Sam. 27). He was welcomed by the king, who assigned him Ziklag as his residence. Here David lived among his followers for some time as an independent chief engaged in frequent war with the Amalekites and other tribes on the south of Judah. Achish summoned David with his men to join his army against Saul; but the lords of the Philistines were suspicious of David's loyalty, and therefore he was sent back to Ziklag, which he found to his dismay may had been pillaged and burnt during his brief absence. David pursued after the raiders, the Amalekites, and completely routed them. On his return to Ziklag tidings reached him of Saul's death (2 Sam. 1). An Amalekite brought Saul's crown and bracelet and laid them at his feet. David and his men rent their clothes and mourned for Saul, who had been defeated in battle near Mount Gilboa. David composed a beautiful elegy, the most beautiful of all extant Hebrew odes, a "lamentation over Saul and over Jonathan his son" (2 Sam. 1:18-27). It bore the title of "The Bow," and was to be taught to the children, that the memory of Saul and Jonathan might be preserved among them. "Behold, it is written in the book of Jasher" (q.v.). David king over Judah. David and his men now set out for Hebron under divine direction (2 Sam. 2:1-4). There they were cordially welcomed, and he was at once anointed as king. He was now about thirty years of age. But his title to the throne was not undisputed. Abner took Ish-bosheth, Saul's only remaining son, over the Jordan to Mahanaim, and there crowned him as king. Then began a civil war in Israel. The first encounter between the two opposing armies, led on the one side by Abner, and on the other by Joab, took place at the pool of Gibeon. It resulted in the defeat of Abner. Other encounters, however, between Israel and Judah followed (2 Sam. 3:1, 5), but still success was on the side of David. For the space of seven and a half years David reigned in Hebron. Abner now sided with David, and sought to promote his advancement; but was treacherously put to death by Joab in revenge for his having slain his brother Asahel at Gibeon (3:22-39). This was greatly to David's regret. He mourned for the death of Abner. Shortly after this Ish-bosheth was also treacherously put to death by two Canaanites of Beeroth; and there being now no rival, David was anointed king over all Israel (4:1-12). David king over all Israel (2 Sam. 5:1-5; 1 Chr. 11:1-3). The elders of Israel now repaired to Hebron and offered allegiance to David in name of all the people, among whom the greatest enthusiasm prevailed. He was anointed king over all Israel, and sought out a new seat of government, more suitable than Hebron, as the capital of his empire. At this time there was a Jebusite fortress, "the stronghold", on the hill of Zion, called also Jebus. This David took from the Jebusites, and made it Israel's capital, and established here his residence, and afterwards built for himself a palace by the aid of Tyrian tradesmen. The Philistines, who had for some time observed a kind of truce, now made war against David; but were defeated in battle at a place afterwards called, in remembrance of the victory, Baal-perazim. Again they invaded the land, and were a second time routed by him. He thus delivered Israel from their enemies. David now resolved to bring up the ark of the covenant to his new capital (2 Sam. 6). It was in the house of Abinadab at Kirjath-jearim, about 7 miles from Jerusalem, where it had been for many years, from the time when the Philistines had sent it home (1 Sam. 6; 7). In consequence of the death of Uzzah (for it was a divine ordinance that only the Levites should handle the ark, Num. 4), who had put forth his hand to steady the ark when the cart in which it was being conveyed shook by reason of the roughness of the road, David stayed the procession, and conveyed the ark into the house of Obed-edom, a Philistine from Gath. After three months David brought the ark from the house of Obed-edom up to Jerusalem. Comp. Ps. 24. Here it was placed in a new tent or tabernacle which David erected for the purpose. About seventy years had passed since it had stood in the tabernacle at Shiloh. The old tabernacle was now at Gibeah, at which Zadok ministered. David now (1 Chr. 16) carefully set in order all the ritual of divine worship at Jerusalem, along with Abiathar the high priest. A new religious era began. The service of praise was for the first time introduced into public worship. Zion became henceforth "God's holy hill." David's wars. David now entered on a series of conquests which greatly extended and strengthened his kingdom (2 Sam. 8). In a few years the whole territory from the Euphrates to the river of Egypt, and from Gaza on the west to Thapsacus on the east, was under his sway (2 Sam. 8:3-13; 10). David's fall. He had now reached the height of his glory. He ruled over a vast empire, and his capital was enriched with the spoils of many lands. But in the midst of all this success he fell, and his character became stained with the sin of adultery (2 Sam. 11:2-27). It has been noted as characteristic of the Bible that while his military triumphs are recorded in a few verses, the sad story of his fall is given in detail, a story full of warning, and therefore recorded. This crime, in the attempt to conceal it, led to anoter. He was guilty of murder. Uriah, whom he had foully wronged, an officer of the Gibborim, the corps of heros (23:39), was, by his order, "set in the front of the hottest battle" at the siege of Rabbah, in order that he might be put to death. Nathan the prophet (2 Sam. 7:1-17; 12:1-23) was sent by God to bring home his crimes to the conscience of the guilty monarch. He became a true penitent. He bitterly bewailed his sins before God. The thirty-second and fifty-first Psalms reveal the deep struggles of his soul, and his spiritual recovery. Bathsheba became his wife after Uriah's death. Her first-born son died, according to the word of the prophet. She gave birth to a second son, whom David called Solomon, and who ultimately succeeded him on the throne (2 Sam. 12:24, 25). Peace. After the successful termination of all his wars, David formed the idea of building a temple for the ark of God. This he was not permitted to carry into execution, because he had been a man of war. God, however, sent Nathan to him with a gracious message (2 Sam. 7:1-16). On receiving it he went into the sanctuary, the tent where the ark was, and sat before the Lord, and poured out his heart in words of devout thanksgiving (18-29). The building of the temple was reserved for his son Solomon, who would be a man of peace (1 Chr. 22:9; 28:3). A cloudy evening. Hitherto David's carrer had been one of great prosperity and success. Now cloudy and dark days came. His eldest son Amnon, whose mother was Ahinoam of Jezreel, was guilty of a great and shameful crime (2 Sam. 13). This was the beginning of the disasters of his later years. After two years Absalom terribly avenged the crime against Tamar, and put Amnon to death. This brought sore trouble to David's heart. Absalom, afraid of the consequences of his guilt, fled to Geshur beyond Jordan, where he remained for three years, when he was brought back through the intrigue of Joab (2 Sam. 14). After this there fell upon the land the calamity of three years' famine (2 Sam. 21:1-14). This was soon after followed by a pestilence, brought upon the land as a punishment for David's sinful pride in numbering the people (2 Sam. 24), in which no fewer than 70,000 perished in the space of three days. Rebellion of Absalom. The personal respect for David was sadly lowered by the incident of Bathsheba. There was a strong popular sentiment against the taking of the census, and the outburst of the plague in connection with it deepened the feeling of jealously that had begun to manifest itself among some of the tribes against David. Absalom, taking full advantage of this state of things, gradually gained over the people, and at length openly rebelled against his father, and usurped the throne. Ahithophel was Absalom's chief counsellor. The revolt began in Hebron, the capital of Judah. Absalom was there proclaimed king. David was now in imminent danger, and he left Jerusalem (2 Sam. 15:13-20), and once more became a fugitive. It was a momentous day in Israel. The incidents of it are recorded with a fulness of detail greater than of any other day in Old Testament history. David fled with his followers to Mahanarm, on the east of Jordan. An unnatural civil war broke out. After a few weeks the rival armies were mustered and organized. They met in hostile array at the wood of Ephraim (2 Sam. 18:1-8). Absalom's army was defeated, and himself put to death by the hand of Joab (9-18). The tidings of the death of his rebellious son filled the heart of David with the most poignant grief. He "went up to the chamber over the gate, and wept" (33), giving utterance to the heart-broken cry, "Would God I had died for thee, O Absalom, my son, my son!" Peace was now restored, and David returned to Jerusalem and resumed the direction of affairs. An unhappy dispute arose between the men of Judah and the men of Israel (19:41-43). Sheba, a Benjamite, headed a revolt of the men of Israel. He was pursued to Abelbeth-maachah, and was there put to death, and so the revolt came to an end. The end. After the suppression of the rebellion of Absalom and that of Sheba, ten comparatively peaceful years of David's life passed away. During those years he seems to have been principally engaged in accumulating treasures of every kind for the great temple at Jerusalem, which it was reserved to his successor to build (1 Chr. 22; 28; 29), a house which was to be "exceeding magnifical, of fame and of glory throughout all countries" (22:5). The exciting and laborious life he had spent, and the dangers and trials through which he had passed, had left him an enfeebled man, prematurely old. It became apparent that his life was now drawing to its close. A new palace conspiracy broke out as to who should be his successor. Joab favoured Adonijah. The chiefs of his party met at the "Fuller's spring," in the valley of Kidron, to proclaim him king; but Nathan hastened on a decision on the part of David in favour of Solomon, and so the aim of Adonijah's party failed. Solomon was brought to Jerusalem, and was anointed king and seated on his father's throne (1 Kings 1:11-53). David's last words are a grand utterance, revealing his unfailing faith in God, and his joyful confidence in his gracious covenant promises (2 Sam. 23:1-7). After a reign of forty years and six months (2 Sam. 5:5; 1 Chr. 3:4) David died (B.C. 1015) at the age of seventy years, "and was buried in the city of David." His tomb is still pointed out on Mount Zion. Both in his prophetical and in his regal character David was a type of the Messiah (1 Sam. 16:13). The book of Psalms commonly bears the title of the "Psalms of David," from the circumstance that he was the largest contributor (about eighty psalms) to the collection. (See PSALMS
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SBD
(well-beloved ), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesses sons as they pass before him, ( 1 Samuel 16:6-10 ) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. ( 1 Samuel 16:11-13 ) As David stood before Samuel we are enabled to fix his appearance at once in our minds. He was of short stature, with red or auburn hair, such as is not unfrequently seen in his countrymen of the East at the present day. In later life he wore a beard. His bright eyes are specially mentioned, ( 1 Samuel 16:12 ) and generally he was remarkable for the grace of his figure and countenance ("fair of eyes," "comely," "goodly,") ( 1 Samuel 16:12 1 Samuel 16:18 ; 17:42 ) well made and of immense strength and agility. His swiftness and activity made him like a wild gazelle, his feet like harts feet, and his arms strong enough to break a bow of steel. ( Psalms 18:33 Psalms 18:34 ) After the anointing David resumes his accustomed duties, and the next we know of him he is summoned to the court to chase away the kings madness by music, ( 1 Samuel 16:14-19 ) and in the successful effort of Davids harp we have the first glimpse into that genius for music and poetry which was afterwards consecrated in the Psalms. After this he returned to the old shepherd life again. One incident alone of his solitary shepherd life has come down to us --his conflict with the lion and the bear in defence of his fathers flocks. ( 1 Samuel 17:34 1 Samuel 17:35 ) It was some years after this that David suddenly appears before his brothers in the camp of the army, and hears the defiant challenge of the Philistine giant Goliath. With his shepherds sling and five small pebbles he goes forth and defeats the giant. ( 1 Samuel 17:40-51 ) Relations with Saul. --We now enter on a new aspect of Davids life. The victory over Goliath had been a turning point of his career. Saul inquired his parentage, and took him finally to his court. Jonathan was inspired by the romantic friendship which bound the two youths together to the end of their lives. Unfortunately Davids fame proved the foundation of that unhappy jealousy of Saul towards him which, mingling with the kings constitutional malady, poisoned his whole future relations to David. His position in Sauls court seems to have been first armor-bearer, ( 1 Samuel 16:21 ; 18:2 ) then captain over a thousand, ( 1 Samuel 18:13 ) and finally, on his marriage with Michal, the kings second daughter, he was raised to the high office of captain of the kings body-guard, second only, if not equal, to Abner, the captain of the host, and Jonathan, the heir apparent. David was not chiefly known for his successful exploits against the Philistines, by one of which he won his wife, and rove back the Philistine power with a blow from which it only rallied at the disastrous close of Sauls reign. He also still performed from time to time the office of minstrel; but the successive attempts of Saul upon his life convinced him that he was in constant danger. He had two faithful allies, however, in the court --the son of Saul, his friend Jonathan, and the daughter of Saul, his wife Michal. Warned by the one and assisted by the other, he escaped by night, and was from thenceforward a fugitive. He at first found a home at the court of Achish, among the Philistines; but his stay was short. Discovered possibly by "the sword of Goliath," his presence revived the national enmity of the Philistines against their former conqueror, and he only escaped by feigning madness. ( 1 Samuel 21:13 ) His first retreat was the cave of Adullam. In this vicinity he was joined by his whole family, ( 1 Samuel 22:1 ) and by a motley crowd of debtors and discontented men, ( 1 Samuel 22:2 ) which formed the nucleus of his army. Davids life for the next few years was made up of a succession of startling incidents. He secures an important ally in Abiathar, ( 1 Samuel 23:6 ) his band of 400 at Adullam soon increased to 600, ( 1 Samuel 23:13 ) he is hunted by Saul from place to place like a partridge. ( 1 Samuel 23:14 1 Samuel 23:22 1 Samuel 23:25-29 ; 24:1-22 ; 26 ) He marries Abigail and Ahinoam. ( 1 Samuel 25:42 1 Samuel 25:43 ) Finally comes the new of the battle of Gilboa and the death of Saul and Jonathan. 1Sam 31. The reception of the tidings of the death of his rival and of his friend, the solemn mourning, the vent of his indignation against the bearer of the message, the pathetic lamentation that followed, will close the second period of Davids life. ( 2 Samuel 1:1-27 ) Davids reign. -- As king of Judah at Hebron, 7 1/2 years. ( 2 Samuel 2:1 ; 2 Samuel 5:5 ) Here David was first formally anointed king. ( 2 Samuel 2:4 ) To Judah his dominion was nominally confined. Gradually his power increased, and during the two years which followed the elevation of Ish-bosheth a series of skirmishes took place between the two kingdoms. Then rapidly followed the successive murders of Abner and of Ish-bosheth. ( 2 Samuel 3:30 ; 4:5 ) The throne, so long waiting for him, was now vacant, and the united voice of the whole people at once called him to occupy it. For the third time David was anointed king, and a festival of three days celebrated the joyful event. ( 1 Chronicles 12:39 ) One of Davids first acts after becoming king was to secure Jerusalem, which he seized from the Jebusites and fixed the royal residence there. Fortifications were added by the king and by Joab, and it was known by the special name of the "city of David." ( 2 Samuel 5:9 ; 1 Chronicles 11:7 ) The ark was now removed from its obscurity at Kirjath-jearim with marked solemnity, and conveyed to Jerusalem. The erection of the new capital at Jerusalem introduces us to a new era in Davids life and in the history of the monarchy. He became a king on the scale of the great Oriental sovereigns of Egypt and Persia, with a regular administration and organization of court and camp; and he also founded an imperial dominion which for the first time realize the prophetic description of the bounds of the chosen people. ( Genesis 15:18-21 ) During the succeeding ten years the nations bordering on his kingdom caused David more or less trouble, but during this time he reduced to a state of permanent subjection the Philistines on the west, ( 2 Samuel 8:1 ) the Moabites on the east, ( 2 Samuel 8:2 ) by the exploits of Benaiah, ( 2 Samuel 23:20 ) the Syrians on the northeast as far as the Euphrates, ( 2 Samuel 8:3 ) the Edomites, ( 2 Samuel 8:14 ) on the south; and finally the Ammonites, who had broken their ancient alliance, and made one grand resistance to the advance of his empire. ( 2 Samuel 10:1-19 ; 12:26-31 ) Three great calamities may be selected as marking the beginning, middle and close of Davids otherwise prosperous reign, which appear to be intimated in the question of Gad, ( 2 Samuel 24:13 ) "a three-years famine, a three-months flight or a three-days pestilence." a. Of these the first (the three-years famine) introduces us to the last notices of Davids relations with the house of Saul, already referred to. b. The second group of incidents contains the tragedy of Davids life, which grew in all its parts out of the polygamy, with its evil consequences, into which he had plunged on becoming king. Underneath the splendor of his last glorious campaign against the Ammonites was a dark story, known probably at that time only to a very few --the double crime of adultery with Bath-sheba and the virtual murder of Uriah. The clouds from this time gathered over Davids fortunes, and henceforward "the sword never departed from his house." ( 2 Samuel 12:10 ) The outrage on his daughter Tamar, the murder of his eldest son Amnon, and then the revolt of his best-beloved Absalom, brought on the crisis which once more sent him forth as wanderer, as in the days when he fled from Saul. ( 2 Samuel 15:18 ) The final battle of Absaloms rebellion was fought in the "forest of Ephraim," and terminated in the accident which led to the young mans death; and, though nearly heartbroken at the loss of his son, David again reigned in undisturbed peace at Jerusalem. ( 2 Samuel 20:1-22 ) c. The closing period of Davids life, with the exception of one great calamity, may be considered as a gradual preparation for the reign of his successor. This calamity was the three-days pestilence which visited Jerusalem at the warning of the prophet Gad. The occasion which led to this warning was the census of the people taken by Joab at the kings orders, ( 2 Samuel 24:1-9 ; 1 Chronicles 21:1-7 ; 1 Chronicles 27:23 1 Chronicles 27:24 ) which was for some reason sinful in Gods sight. 2Sam 24. A formidable conspiracy to interrupt the succession broke out in the last days of Davids reign; but the plot was stifled, and Solomons inauguration took place under his fathers auspices. ( 1 Kings 1:1-53 ) By this time Davids infirmities had grown upon him. His last song is preserved --a striking union of the ideal of a just ruler which he had placed before him and of the difficulties which he had felt in realizing it. ( 2 Samuel 23:1-7 ) His last words to his successor are general exhortations to his duty. ( 1 Kings 2:1-9 ) He died, according to Josephus, at the age of 70, and "was buried in the city of David." After the return from the captivity, "the sepulchres of David" were still pointed out "between Siloah and the house of the mighty men," or "the guard-house." ( Nehemiah 3:16 ) His tomb, which became the general sepulchre of the kings of Judah, was pointed out in the latest times of the Jewish people. The edifice shown as such from the Crusades to the present day is on the southern hill of modern Jerusalem commonly called Mount Zion, under the so-called "Coenaculum;" but it cannot be identified with the tomb of David, which was emphatically within the walls.
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dam-a-ris (Damaris, possibly a corruption of damalis, "a heifer"): The name of a female Christian of Athens, converted by Pauls preaching (Acts 17:34). The fact that she is mentioned in this passage together with Dionysius the Areopagite has led some, most probably in error, to regard her as his wife. The singling out of her name with that of Dionysius may indicate some personal or social distinction. Compare Acts 17:12.
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Easton
a heifer, an Athenian woman converted to Christianity under the preaching of Paul (Acts 17:34). Some have supposed that she may have been the wife of Dionysius the Areopagite.
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(a heifer ), an Athenian woman converted to Christianity by St. Pauls preaching. ( Acts 17:34 ) (A.D 48.) Chrysostom and others held her to have been the wife of Dionysius the Areopagite.
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Easton
Beyond the fact that he was the father of Joshua nothing more is known of him (Ex. 33:11).
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(fish , or posterity ), the father of the Jewish captain Joshua. ( Exodus 33:11 ) etc. His genealogical descent from Ephraim is recorded in ( 1 Chronicles 7:1 ) ... (B.C. before 1530.)
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ON |
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Easton
light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have "Heliopolis" ("city of the sun") instead of On in Genesis and of Aven in Ezekiel. The "city of destruction" Isaiah speaks of (19:18, marg. "of Heres;" Heb. 'Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., "city of the sun") may be the name given to On, the prophecy being that the time will come when that city which was known as the "city of the sun-god" shall become the "city of destruction" of the sun-god, i.e., when idolatry shall cease, and the worship of the true God be established. In ancient times this city was full of obelisks dedicated to the sun. Of these only one now remains standing. "Cleopatra's Needle" was one of those which stood in this city in front of the Temple of Tum, i.e., "the sun." It is now erected on the Thames Embankment, London. "It was at On that Joseph wooed and won the dark-skinned Asenath, the daughter of the high priest of its great temple." This was a noted university town, and here Moses gained his acquaintance with "all the wisdom of the Egyptians."
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HDBN
pain; force; iniquity
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SBD
(abode or city of the sun ), a town of lower Egypt, called BETH-SHEMESH in ( Jeremiah 43:13 ) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter of Potipherah priest of On." ( Genesis 41:45 ) comp. ver, Genesis41:60 and Genesis46:20 (On is to be remembered not only as the home of Joseph, but as the traditional place to which his far-off namesake took Mary and the babe Jesus in the flight to Egypt. The two famous obelisks, long called "Cleopatras Needles," one of which now stands in London and the other in Central Park in New York city, once stood before this city, and were seen by the children of Israel before the exodus, having been quarried at Syene on the Nile, erected at On (Heliopolis) by Thothmes III., B.C. 1500, and inscriptions added by Rameses II. (Sesostris) two hundred years later. They were taken to Alexandria by Augustus Caesar A.D. 23, from which they were removed to their present places. --ED.)
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ANDRONICUS |
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an-dro-ni-kus (Andronikos):
(1) A deputy of Antiochus Epiphanes, who, while ruling at Antioch, excited the Jews by the murder of Onias, and, upon their formal complaint, was executed by his superior (2 Macc 4:32-38); generally distinguished from another officer of the same name, also under Antiochus (2 Macc 5:23).
(2) A kinsman of Paul, residing at Rome (Rom 16:7). He had been converted to Christianity before Paul, and, like Paul, had suffered imprisonment, although when and where can only be surmised. When he and Junias, another kinsman of Paul, are referred to as "of note among the apostles," this may be interpreted as either designating the high esteem in which they were held by the Twelve, or as reckoning them in the number of apostles. The latter is the sense, if "apostle" be understood here in the more general meaning, used in Acts 14:14 of Barnabas, in 2 Cor 8:23 of Titus, in Phil 2:25 of Epaphroditus, and in the Didache of "the traveling evangelists or missionaries who preached the gospel from place to place" (Schaff, The Teaching of the Twelve Apostles, 67; see also Lightfoot on Philippians, 196). On this assumption, Andronicus was one of the most prominent and successful of the traveling missionaries of the early church.
H. E. Jacobs
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Easton
man-conquering, a Jewish Christian, the kinsman and fellowprisoner of Paul (Rom. 16:7); "of note among the apostles."
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HDBN
a man excelling others
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SBD
(man-conqueror ). An officer left as viceroy, 2 Macc. 4:31, in Antioch by Antiochus Epiphanes during his absence. 2 Macc. 4:31-38. (B.C. 171.) Another officer of Antiochus Epiphanes who was left by him on Garizem. 2 Macc. 5:23. A Christian at Rome, saluted by St. Paul, ( Romans 16:7 ) together with Junia.
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| 安得烈 |
ANDREW |
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代表
約1:40 約1:41 約1:42 約6:8 約6:9 約12:20 約12:21約12:22
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ISBE
an-droo (Andreas, i.e. "manly." The name has also been interpreted as "the mighty one, or conqueror"): Andrew was the first called of the Twelve Apostles.
I. In New Testament.
1. Early History and First Call:
Andrew belonged to Bethsaida of Galilee (compare Jn 1:44). He was the brother of Simon Peter and his fathers name was John (compare Jn 1:42; 21:15,16,17). He occupies a more prominent place in the Gospel of Jn than in the synoptical writings, and this is explicable at least in part from the fact that Andrew was Greek both in language and sympathies (compare infra), and that his subsequent labors were intimately connected with the people for whom Jn was immediately writing. There are three stages in the call of Andrew to the apostleship. The first is described in Jn 1:35-40. Andrew had spent his earlier years as a fisherman on the Sea of Galilee, but on learning of the fame of John the Baptist, he departed along with a band of his countrymen to Bethabara (the Revised Version (British and American) "Bethany") beyond Jordan, where John was baptizing (Jn 1:28). Possibly Jesus was of their number, or had preceded them in their pilgrimage. There Andrew learned for the first time of the greatness of the "Lamb of God" and "followed him" (Jn 1:40). He was the means at this time of bringing his brother Simon Peter also to Christ (Jn 1:41). Andrew was probably a companion of Jesus on his return journey to Galilee, and was thus present at the marriage in Cana of Galilee (Jn 2:2), in Capernaum (Jn 2:12), at the Passover in Jerusalem (Jn 2:13), at the baptizing in Judea (Jn 3:22), where he himself may have taken part (compare Jn 4:2), and in Samaria (Jn 4:5).
2. Second Call and Final Ordination:
On his return to Galilee, Andrew resumed for a time his old vocation as fisherman, till he received his second call. This happened after John the Baptist was cast into prison (compare Mk 1:14; Mt 4:12) and is described in Mk 1:16-18; Mt 4:18,19. The two accounts are practically identical, and tell how Andrew and his brother were now called on definitely to forsake their mundane occupations and become fishers of men (Mk 1:17). The corresponding narrative of Luke varies in part; it does not mention Andrew by name, and gives the additional detail of the miraculous draught of fishes. By some it has been regarded as an amalgamation of Marks account with Jn 21:1-8 (see JAMES). After a period of companionship with Jesus, during which, in the house of Simon and Andrew, Simons wifes mother was healed of a fever (Mk 1:29-31; compare Mt 8:14,15; Lk 4:38,39); the call of Andrew was finally consecrated by his election as one of the Twelve Apostles (Mt 10:2; Mk 3:18; Lk 6:14; Acts 1:13).
3. Subsequent History:
Further incidents recorded of Andrew are: At the feeding of the five thousand by the Sea of Galilee, the attention of Jesus was drawn by Andrew to the lad with five sequent barley loaves and two fishes (Jn 6 History 8.9). At the feast of the Passover, the Greeks who wished to "see Jesus" inquired of Philip, who turned for advice to Andrew, and the two then told Jesus (Jn 12:20-36). On the Mount of Olives, Andrew along with Peter, James and John, questioned Jesus regarding the destruction of Jerusalem and the end of the world (Mk 13:3-23; compare also Mt 24:3-28; Lk 21:5-24).
II. In Apocryphal Literature.
The name of Andrews mother was traditionally Joanna, and according to the "Genealogies of the Twelve Apostles" (Budge, Contendings of the Apostles, II, 49) he belonged to the tribe of Reuben, the tribe of his father. A fragment of a Coptic gospel of the 4th or 5th century tells how not only Thomas (Jn 20:27), but also Andrew was compelled, by touching the feet of the risen Saviour, to believe in the bodily resurrection (Hennecke, Neutestamentlichen Apokryphen, etc., 38, 39). Various places were assigned as the scene of his subsequent missionary labors. The Syriac Teaching of the Apostles (ed Cureton, 34) mentions Bithynia, Eusebius gives Scythia (Historia Ecclesiastica, III, i, 1), and others Greece (Lipsius, Apokryphen Apostelgeschichten, I, 63). The Muratorian Fragment relates that John wrote his gospel in consequence of a revelation given to Andrew, and this would point to Ephesus (compare Hennecke id, 459). The Contendings of the Twelve Apostles (for historicity, authorship, etc., of this work, compare Budge, Contendings of the Apostles, Intro; Hennecke, Handbuch zu den neutestamentlichen Apokryphen, 351-58; RE, 664-66) contains several parts dealing with Andrew: (1) "The Preaching of Andrew and Philemon among the Kurds" (Budge, II 163 ff) narrates the appearance of the risen Christ to His disciples, the sending of Andrew to Lydia and his conversion of the people there. (2) The "Preaching of Matthias in the City of the Cannibals" (Budge, II, 267 ff; REH, 666) tells of how Matthias, on being imprisoned and blinded by the Cannibals, was released by Andrew, who had been brought to his assistance in a ship by Christ, but the two were afterward again imprisoned. Matthias then caused the city to be inundated, the disciples were set free, and the people converted. (3) "The Acts of Andrew and Bartholomew" (Budge, II, 183 ff) gives an account of their mission among the Parthians. (4) According to the "Martyrdom of Andrew" (Budge, II, 215) he was stoned and crucified in Scythia.
According to the surviving fragments of "The Acts of Andrew," a heretical work dating probably from the 2nd century, and referred to by Eusebius (Historia Ecclesiastica, III, ii, 5), the scene of Andrews death was laid in Achaia. There he was imprisoned and crucified by order of the proconsul Eges (or Aegeates), whose wife had been estranged from him by the preaching of Andrew (compare Hennecke, 459-73; Pick, Apocryphal Acts, 201-21; Lipsius, I, 543-622). A so-called "Gospel of Andrew" mentioned by Innocent I (Ep, I, iii, 7) and Augustine (Contra Advers. Leg. et Prophet., I, 20), but this is probably due to a confusion with the above-mentioned "Acts of Andrew."
The relics of Andrew were discovered in Constantinople in the time of Justinian, and part of his cross is now in Peters, Rome. Andrew is the patron saint of Scotland, whither his arm is said to have been transferred by Regulus. The ascription to him of the decussate cross is of late origin.
III. Character.
There is something significant in Andrews being the first called of the apostles. The choice was an important one, for upon the lead given by Andrew depended the action of the others. Christ perceived that the souls unrest, the straining after higher things and a deeper knowledge of God, which had induced Andrew to make the pilgrimage to Bethany, gave promise of a rich spiritual growth, which no doubt influenced Him in His decision. His wisdom and insight were justified of the after event. Along with a keenness of perception regarding spiritual truths was coupled in Andrew a strong sense of personal conviction which enabled him not only to accept Jesus as the Messiah, but to win Peter also as a disciple of Christ. The incident of the Feeding of the Five Thousand displayed Andrew in a fresh aspect: there the practical part which he played formed a striking contrast to the feeble-mindedness of Philip. Both these traits--his missionary spirit, and his decision of character which made others appeal to him when in difficulties--were evinced at the time when the Greeks sought to interview Jesus. Andrew was not one of the greatest of the apostles, yet he is typical of those men of broad sympathies and sound common sense, without whom the success of any great movement cannot be assured.
C. M. Kerr
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Easton
manliness, a Greek name; one of the apostles of our Lord. He was of Bethsaida in Galilee (John 1:44), and was the brother of Simon Peter (Matt. 4:18; 10:2). On one occasion John the Baptist, whose disciple he then was, pointing to Jesus, said, "Behold the Lamb of God" (John 1:40); and Andrew, hearing him, immediately became a follower of Jesus, the first of his disciples. After he had been led to recognize Jesus as the Messiah, his first care was to bring also his brother Simon to Jesus. The two brothers seem to have after this pursued for a while their usual calling as fishermen, and did not become the stated attendants of the Lord till after John's imprisonment (Matt. 4:18, 19; Mark 1:16, 17). Very little is related of Andrew. He was one of the confidential disciples (John 6:8; 12:22), and with Peter, James, and John inquired of our Lord privately regarding his future coming (Mark 13:3). He was present at the feeding of the five thousand (John 6:9), and he introduced the Greeks who desired to see Jesus (John 12:22); but of his subsequent history little is known. It is noteworthy that Andrew thrice brings others to Christ, (1) Peter; (2) the lad with the loaves; and (3) certain Greeks. These incidents may be regarded as a key to his character.
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SBD
(manly ), one of the apostles of our Lord, ( John 1:40 ; Matthew 4:18 ) brother of Simon Peter. He was of Bethsaida, and had been a disciple of John the Baptist, leaving him to follow our Lord. By his means his brother Simon was brought to Jesus. ( John 1:41 ) His place among the apostles seems to have been fourth, next after the three Peter, James and John, and in company with Philip. ( Mark 3:18 ; Acts 1:13 ) The traditions about him are various. He is said to have preached in Scythia, in Greece, in Asia Minor and Thrace, and to have been crucified at Patrae in Achaia.
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| 安提帕 |
ANTIPAS |
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ISBE
an-ti-pas (Antipas): The name is an abbreviation of Antipater: (1) A name of Herod "the tetrarch" (in Jos), son of Herod the Great, the brother of Archelaus (Mt 14:1; Lk 3:1; 9:7; Acts 13:1). See HEROD. (2) A martyr of the church of Pergamum, described as "my witness, my faithful one" (Rev 2:13).
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Easton
(1.) Herod Antipas, a son of Herod the Great by his Samaritan wife Malthace. He was tetrarch of Galilee and Peraea during the whole period of our Lord's life on earth (Luke 23:7). He was a frivolous and vain prince, and was chargeable with many infamous crimes (Mark 8:15; Luke 3:19; 13:31, 32). He beheaded John the Baptist (Matt. 14:1-12) at the instigation of Herodias, the wife of his half-brother Herod-Philip, whom he had married. Pilate sent Christ to him when he was at Jerusalem at the Passover (Luke 23:7). He asked some idle questions of him, and after causing him to be mocked, sent him back again to Pilate. The wife of Chuza, his house-steward, was one of our Lord's disciples (Luke 8:3). (2.) A "faithful martyr" (Rev. 2:13), of whom nothing more is certainly known.
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SBD
(like the father ), martyr at Pergamos, ( Revelation 2:13 ) and according to tradition the bishop of that place. (A.D. before 100.)
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| 安陀提雅 |
ANTOHIJAH |
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| 密基羅 |
MIKLOTH |
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ISBE
mik-loth, mik-loth (miqloth):
(1) A Benjamite, son of Jeiel (1 Ch 8:32; 9:37,38). A comparison of the two passages shows that the name Mikloth has been dropped at the end of 1 Ch 8:31.
(2) An officer designated "the ruler," appointed in the priestly course for the 2nd month (1 Ch 27:4).
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Easton
staves. (1.) An officer under Dodai, in the time of David and Solomon (1 Chr. 27:4). (2.) A Benjamite (1 Chr. 8:32; 9:37, 38).
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HDBN
little wants; little voices; looking downward
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SBD
(staves ). One of the sons of Jehiel, the father or prince of Gibeon, by his wife Maachah. ( 1 Chronicles 8:32 ; 1 Chronicles 9:37 1 Chronicles 9:38 ) The leader of the second division of Davids army. ( 1 Chronicles 27:4 )
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| 密迦 |
MILCAH |
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代表
創11:29 創22:20 創22:23 創24:15 創24:24 創24:47 民26:33 民27:1 民36:11 書17:3
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ISBE
mil-ka (milkah; Melcha):
(1) Daughter of Haran, wife of Nahor, and grandmother of Rebekah (Gen 11:29; 22:20-23; 24:15,24,47).
(2) Daughter of Zelophehad (Nu 26:33; 27:1; 36:11; Josh 17:3). Many recent authorities are of opinion that Milcah is an abbreviation of Bethmilcah, and is a geographical rather than a personal name.
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SBD
(queen or counsel ). Daughter of Haran and wife of her uncle Nahor, Abrahams brother, to whom she bore eight children. ( Genesis 11:29 ; Genesis 22:20 Genesis 22:23 ; Genesis 24:15 Genesis 24:24 Genesis 24:47 ) The fourth daughter of Zelophehad. ( Numbers 26:33 ; 27:1 ; 36:11 ; Joshua 17:3 )
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| 寧法 |
NYMPHAS |
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ISBE
nim-fas (Numphas; Lachmann, Tregelles (margin), Westcott and Hort, The New Testament in Greek read Numpha, the name of a woman (Col 4:15)):
1. A Christian in Laodicea:
A Christian resident in Laodicea, to whom Paul sends salutations in the epistle which he wrote from Rome to the church in Colosse, the latter city being only a very few miles distant from Laodicea. Indeed, so near were they, that Paul directs that the Epistle to the Colossians be read also in Laodicea. Nymphas--or if Nympha be read, then it is a Christian lady who is meant--was a person of outstanding worth and importance in the church of Laodicea, for he had granted the use of his dwelling-house for the ordinary weekly meetings of the church. The apostles salutation is a 3-fold one--to the brethren that are in Laodicea, that is to the whole of the Christian community in that city, and to Nymphas, and to the church in his house.
2. The Church in His House:
This fact, that the church met there, also shows that Nymphas was a person of some means, for a very small house could not have accommodated the Christian men and women who gathered together on the first day of every week for the purposes of Christian worship. The church in Laodicea--judging not only from the Epistle to the Ephesians, which is really Pauls Epistle to the Laodiceans, and which indicates that the church in Laodicea had a numerous membership, but also from what is said of it in Rev 3:17 the King James Version--must have been large and influential: "Thou sayest, I am rich, and increased with goods, and have need of nothing." The house of Nymphas, therefore, must have possessed a large room or saloon sufficiently commodious to allow the meeting of a numerous company. Nymphas would he a person both of Christian character and of generous feeling, and of some amount of wealth. Nothing more is known regarding him, as this is the only passage in which he is named.
John Rutherfurd
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Easton
nymph, saluted by Paul in his Epistle to the Colossians as a member of the church of Laodicea (Col. 4:15).
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NIMSHI |
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ISBE
nim-shi (nimshi): The grandfather of Jehu (2 Ki 9:2,14). Jehus usual designation is "son of Nimshi" (1 Ki 19:16).
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Easton
saved. Jehu was "the son of Jehoshaphat, the son of Nimshi" (2 Kings 9:2; comp. 1 Kings 19:16).
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SBD
(rescued ), the grandfather of Jehu, who is generally called "the son of Nimshi." ( 1 Kings 19:16 ; 2 Kings 9:2 ; 2 Kings 14 20 ; 2 Chronicles 22:7 )
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| 寧錄 |
NIMROD |
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代表
創10:8 創10:9 創10:10 創10:11 創10:12
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ISBE
nim-rod (nimrodh; Nebrod): A descendant of Ham, mentioned in "the generations of the sons of Noah" (Gen 10; compare 1 Ch 1:10) as a son of Cush. He established his kingdom "in the land of Shinar," including the cities "Babel, and Erech, and Accad, and Calneh" (Gen 10:10), of which only Babel, or Babylon, and Erech, or Uruk, have been identified with certainty. "The land of Shinar" is the old name for Southern Babylonia, afterward called Chaldea (erets kasdim), and was probably more extensive in territory than the Sumer of the inscriptions in the ancient royal title, "King of Shumer and Accad," since Accad is included here in Shinar. Nimrod, like other great kings of Mesopotamian lands, was a mighty hunter, possibly the mightiest and the prototype of them all, since to his name had attached itself the proverb: "Like Nimrod a mighty hunter before Yahweh" (Gen 10:9). In the primitive days of Mesopotamia, as also in Israel, wild animals were so numerous that they became a menace to life and property (Ex 23:29; Lev 26:22); therefore the king as benefactor and protector of his people hunted these wild beasts. The early conquest of the cities of Babylonia, or their federation into one great kingdom, is here ascribed to Nimrod. Whether the founding and colonization of Assyria (Gen 10:11) are to be ascribed to Nimrod will be determined by the exegesis of the text. English Versions of the Bible reads: "Out of that land he (i.e. Nimrod) went forth into Assyria, and builded Nineveh," etc., this translation assigning the rise of Assyria to Nimrod, and apparently being sustained by Mic 5:5,6 (compare J. M. P. Smith, "Micah," ICC, in the place cited.); but American Revised Version, margin renders: "Out of that land went forth Asshur, and builded Nineveh," which translation is more accurate exegetically and not in conflict with Mic 5:6, if in the latter "land of Nimrod" be understood, not as parallel with, but as supplemental to, Assyria, and therefore as Babylon (compare commentaries of Cheyne, Pusey, S. Clark, in the place cited.).
Nimrod has not been identified with any mythical hero or historic king of the inscriptions. Some have sought identification with Gilgamesh, the flood hero of Babylonia (Skinner, Driver, Delitzsch); others with a later Kassite king (Haupt, Hilprecht), which is quite unlikely; but the most admissible correspondence is with Marduk, chief god of Babylon, probably its historic founder, just as Asshur, the god of Assyria, appears in verse 11 as the founder of the Assyrian empire (Wellhausen, Price, Sayce). Lack of identification, however, does not necessarily indicate mythical origin of the name.
See ASTRONOMY, sec. II, 11; BABYLONIA AND ASSYRIA, RELIGION OF, IV, 7; MERODACH; ORION.
Edward Mack
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Easton
firm, a descendant of Cush, the son of Ham. He was the first who claimed to be a "mighty one in the earth." Babel was the beginning of his kingdom, which he gradually enlarged (Gen. 10:8-10). The "land of Nimrod" (Micah 5:6) is a designation of Assyria or of Shinar, which is a part of it.
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HDBN
rebellion (but probably an unknown Assyrian word)
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SBD
(rebellion; or the valiant ), a son of Cush and grandson of Ham. The events of his life are recorded in ( Genesis 10:8 ) ff., from which we learn (1) that he was a Cushite; (2) that he established an empire in Shinar (the classical Babylonia) the chief towns being Babel, Erech, Accad and Calneh; and (3) that he extended this empire northward along the course of the Tigris over Assyria, where he founded a second group of capitals, Nineveh, Rehoboth, Calah and Resen.
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| 尼八 |
NEBAT |
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ISBE
ne-bat (nebhaT): Father of Jeroboam I (1 Ki 11:26, and frequently elsewhere). The name occurs only in the phrase "Jeroboam the son of Nebat," and is evidently intended to distinguish Jeroboam I from the later son of Joash.
See JEROBOAM.
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Easton
sight; aspect, the father of Jeroboam, the king of Israel (1 Kings 11:26, etc.).
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SBD
(aspect ), the father of Jeroboam, ( 1 Kings 11:26 ; 1 Kings 12:2 1 Kings 12:15 ) etc., is described as an Ephrathite or Ephraimite of Zereda. (B.C. about 1000.)
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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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