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英文名字 |
查詢經文 |
代表經文 |
Nave's Topical Bible |
ISBE |
Easton |
HBND |
SDB |
| 尼迦挪 |
NICANOR |
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Easton
conqueror, one of the seven deacons appointed in the apostolic Church (Acts 6:1-6). Nothing further is known of him.
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HDBN
a conqueror; victorious
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SBD
(conqueror ). Son of Patroclus, 2 Macc. 8:9, a general who was engaged in the Jewish wars under Antiochus Epiphanes and Demetrius I. 1 Macc. 3:38; 4; 7:26,49. (B.C. 160.) One of the first seven deacons. Acts 6:5.
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| 居里扭 |
QUIRINIUS |
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ISBE
kwi-rin-i-us.
See CHRONOLOGY OF THE NEW TESTAMENT, sec. I, 1, (2); LUKE, THE GOSPEL OF, sec. 5.
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| 巴利亞 |
BARIAH |
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ISBE
ba-ri-ah (bariach, "fugitive"): Bariah was a descendant of David in the line of Solomon (1 Ch 3:22).
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Easton
fugitive, one of Shemaiah's five sons. Their father is counted along with them in 1 Chr. 3:22.
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SBD
(fugitive ), a descendant of the royal family of Judah. ( 1 Chronicles 3:22 ) (B.C. before 410.)
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| 巴利斯 |
BAALIS |
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ISBE
ba-a-lis ba`lic, perhaps for Baalim, "gods"; Septuagint Beleisa, Belisa, [Baalis]; Ant, X, ix, 3, Baalimos: King of the children of Ammon, the instigator of the murder of Gedaliah (Jer 40:14). Compare Ant, X, ix, 3.
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Easton
king of the Ammonites at the time of the Babylonian captivity (Jer. 40:14). He hired Ishmael to slay Gedaliah who had been appointed governor over the cities of Judah.
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HDBN
a rejoicing; a proud lord
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SBD
king of the Ammonites at the time of the destruction of Jerusalem by Nebuchadnezzar. ( Jeremiah 40:14 ) (B.C. 588.)
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| 巴力 |
BAAL |
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Easton
lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (1 Kings 16:31-33; 18:19, 22). It prevailed also for a time in the kingdom of Judah (2 Kings 8:27; comp. 11:18; 16:3; 2 Chr. 28:2), till finally put an end to by the severe discipline of the Captivity (Zeph. 1:4-6). The priests of Baal were in great numbers (1 Kings 18:19), and of various classes (2 Kings 10:19). Their mode of offering sacrifices is described in 1 Kings 18:25-29. The sun-god, under the general title of Baal, or "lord," was the chief object of worship of the Canaanites. Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, or "lords." Each Baal had a wife, who was a colourless reflection of himself. (2.) A Benjamite, son of Jehiel, the progenitor of the Gibeonites (1 Chr. 8:30; 9:36). (3.) The name of a place inhabited by the Simeonites, the same probably as Baal-ath-beer (1 Chr. 4:33; Josh. 19:8).
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SBD
(lord ). A Reubenite ( 1 Chronicles 5:5 ) The son of Jehiel, and grandfather of Saul. ( 1 Chronicles 8:30 ; 9:36 )
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| 巴勒 |
BALAK |
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代表
民22:1 民22:2 民22:3 民22:4 民22:5 民22:6 民22:7 民22:8 民22:9 民22:10 民22:11 民22:12 民22:13 民22:14 民22:15 民22:16 民22:17 民22:18 民22:19 民22:20 民22:21 民22:22 民22:23 民22:24 民22:25 民22:26 民22:27 民22:28 民22:29 民22:30 民22:31 民22:32 民22:33 民22:34 民22:35 民22:36 民22:37 民22:3
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ISBE
ba-ak balaq, "devastator" or "one who lays waste"): Mentioned in connection with the story of Balaam/Balak (Nu 22 through 24; compare Josh 24:9; Jdg 11:25; Mic 6:5; Rev 2:14). He was the king of Moab who hired Balaam to pronounce a curse on the Israelites.
See BALAAM.
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Easton
empty; spoiler, a son of Zippor, and king of the Moabites (Num. 22:2, 4). From fear of the Israelites, who were encamped near the confines of his territory, he applied to Balaam (q.v.) to curse them; but in vain (Josh. 24:9).
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HDBN
who lays waste or destroys
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SBD
(spoiler ), son of Zippor, king of the Moabites, who hired Balaam to curse the Israelites; but his designs were frustrated int he manner recorded in ( Numbers 22:24 ) (B.C. 1451.)
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| 巴勒哈南 |
BAAL-HANAN |
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ISBE
ba-al-ha-nan ba`al chanan, "the Lord is gracious"):
(1) A king of Edom (Gen 36:38 f; 1 Ch 1:49 f).
(2) A gardener in the service of David (1 Ch 27:28).
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Easton
lord of grace. (1.) A king of Edom, son of Achbor (Gen. 36:38, 39; 1 Chr. 1:49, 50). (2.) An overseer of "the olive trees and sycomore trees in the low plains" (the Shephelah) under David (1 Chr. 27:28).
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| 巴卜 |
BAKBUK |
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代表
尼7:53 拉2:43 拉2:44 拉2:45 拉2:46 拉2:47 拉2:48 拉2:49 拉2:50 拉2:51 尼7:46 尼7:47 尼7:48 尼7:49 尼7:50 尼7:51 尼7:52 尼7:53
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ISBE
bak-buk baqbuq, "bottle" perhaps onomatopoetical, referring to the clucking noise created by the pouring out of the contents of a bottle = Acub, 1 Esdras 5:31): The descendants of Bakbuk returned with Zerubbabel to Jerusalem (Ezr 2:51; Neh 7:53).
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SBD
(bottle ). "Children of Bakkuk" were among the Nethinim who returned from captivity with Zerubbabel. ( Ezra 2:51 ; Nehemiah 7:53 ) (B.C. before 536).
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| 巴哈摩押 |
PAHATH-MOAB |
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ISBE
pa-hath-mo-ab (pachath moabh, "sheik of Moab"; in I Esdras 5:11; 8:31, "Phaath Moab"): A Jewish clan probably named after an ancestor of the above title. Part of the clan returned with Zerubbabel (Ezr 2:6; compare Neh 7:11) under two family names, Jeshua and Joab; and a part came back with Ezra (Ezr 8:4). Hashub, a "son of Pahath-moab," is named among the repairers of both the wall and the "tower of the furnaces" at Jerusalem (Neh 3:11). It is the name of one of the signatories "sealing" the "sure covenant" of Neh 9:38 (Neh 10:14). Some of the sons of this name had taken "strange wives" (Ezr 10:30)
Henry Wallace
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Easton
governor of Moab, a person whose descendants returned from the Captivity and assisted in rebuilding Jerusalem (Ezra 2:6; 8:4; 10:30).
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SBD
(governor of Moab ), head of one of the chief houses of the tribe of Judah. Of the individual or the occasion of his receiving so singular a name nothing is known certainty but as we read in ( 1 Chronicles 4:22 ) of a family of Shilonites, of the tribe of Judah, who in very early times "had dominion in Moab," it may be conjectured that this was the origin of the name.
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| 巴多羅買 |
BARTHOLOMEW |
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代表
太10:3 約1:45 約1:46 約1:47 約1:48 約1:49 約21:2
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ISBE
bar-thol-o-mu (Bartholomaios, i.e. "son of Tolmai or Tolmai"): One of the Twelve Apostles (Mt 10:3; Mk 3:18; Lk 6:14; Acts 1:13). There is no further reference to him in the New Testament. According to the "Genealogies of the Twelve Apostles" (Budge, Contendings of the Apostles, II, 50) "Bartholomew was of the house of Naphtali. Now his name was formerly John, but our Lord changed it because of John the son of Zebedee, His beloved." A "Gospel of Bartholomew" is mentioned by Hieronymus (Comm. Proem ad Matth.), and Gelasius gives the tradition that Bartholomew brought the Hebrew gospel of Matthew to India. In the "Preaching of Bartholomew in the Oasis" (compare Budge, II, 90) he is referred to as preaching probably in the oasis of Al Bahnasa, and according to the "Preaching of Andrew and Bartholomew" he labored among the Parthians (Budge, II, 183). The "Martyrdom of Bartholomew" states that he was placed in a sack and cast into the sea.
From the 9th century onward, Bartholomew has generally been identified with Nathanael, but this view has not been conclusively established.
See NATHANAEL.
C. M. Kerr
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Easton
son of Tolmai, one of the twelve apostles (Matt. 10:3; Acts 1:13); generally supposed to have been the same as Nathanael. In the synoptic gospels Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned; in the fourth gospel, on the other hand, Philip and Nathanael are similarly mentioned together, but nothing is said of Bartholomew. He was one of the disciples to whom our Lord appeared at the Sea of Tiberias after his resurrection (John 21:2). He was also a witness of the Ascension (Acts 1:4, 12, 13). He was an "Israelite indeed" (John 1:47).
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HDBN
a son that suspends the waters
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SBD
(son of Tolmai ), one of the twelve apostles of Christ. ( Matthew 10:3 ; Mark 3:18 ; Luke 6:14 ; Acts 1:13 ) It has been not improperly conjectured that he is identical with Nathanael. ( John 1:45 ) ff. He is said to have preached the gospel in India, that is, probably, Arabia Felix, and according to some in Armenia.
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| 巴實抹 |
BASHEMATH |
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代表
創26:34 創26:34 創36:2 創30:3 創30:4 創28:9 王上4:15
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ISBE
bash-e-math.
See BASEMATH.
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Easton
sweet-smelling. (1.) The daughter of Ishmael, the last of Esau's three wives (Gen. 36:3, 4, 13), from whose son Reuel four tribes of the Edomites sprung. She is also called Mahalath (Gen. 28:9). It is noticeable that Esau's three wives receive different names in the genealogical table of the Edomites (Gen. 36) from those given to them in the history (Gen. 26:34; 28:9). (2.) A daughter of Solomon, and wife of Ahimaaz, one of his officers (1 Kings 4:15).
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HDBN
perfumed; confusion of death; in desolation
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SBD
(fragrant, pleasing ), daughter of Ishmael, the last married of the three wives of Esau. ( Genesis 26:34 ; Genesis 36:3 Genesis 36:4 Genesis 36:13 ) (B.C. after 1797.) In ( Genesis 28:9 ) she is called Mahalath.
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| 巴尼 |
BANI |
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代表
撒下23:36 代上6:46 代上9:4 拉2:10 拉10:34 拉10:38 尼3:17 尼8:7 尼9:4 尼10:43 尼10:14 尼11:22
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ISBE
ba-ni (bani, "posterity"):
(1) A Gadite, one of Davids mighty men (2 Sam 23:36).
(2) A Levite whose son was appointed for service in the tabernacle at Davids time (1 Ch 6:46).
(3) A Judahite whose son lived in Jerusalem after the captivity (1 Ch 9:4).
(4) The descendants of Bani (called Binnui, Neh 7:15) returned with Zerubbabel (Ezr 2:10) and had taken "strange wives" (Ezr 10:29).
(5) Bani who had taken a "strange wife" (Ezr 10:38) mentioned with his brothers, the sons of Bani who also had taken "strange wives" (Ezr 10:34).
(6) Son of Bani, a Levite and builder (Neh 3:17).
(7) Bani, who instructed the people at Ezras time (Neh 8:7).
(8) Three Levites mentioned in connection with the temple worship at Ezras time (Neh 9:4,5).
(9) A Levite who sealed the covenant with Neh (Neh 10:13).
(10) A leader of the people who also signed the covenant (Neh 10:14).
(11) One whose son Uzzi was overseer of the Levites at Jerusalem (Neh 11:22).
See BINNUI.
A. L. Breslich
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Easton
built. (1.) 1 Chr. 6:46. (2.) One of David's thirty-seven warriors, a Gadite (2 Sam. 23:36). (3.) Ezra 2:10; 10:29,34,38. (4.) A Levite who was prominent in the reforms on the return from Babylon (Neh. 8:7; 9:4,5). His son Rehum took part in rebuilding the wall of Jerusalem (Neh. 3:17).
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SBD
(built ). A Gadite, one of Davids mighty men. ( 2 Samuel 23:36 ) (B.C. 1046.) A Levite of the line of Merari, and forefather to Ethan. ( 1 Chronicles 6:46 ) A man of Judah of the line of Pharez. ( 1 Chronicles 9:4 ) "Children of Bani" returned from captivity with Zerubbabel. ( Ezra 2:10 ; Ezra 10:29 Ezra 10:34 ; Nehemiah 10:14 ) 1 Esd. 5:12. [BINNUI; MANI] An Israelite "of the sons of Bani." ( Ezra 10:38 ) A Levite. ( Nehemiah 3:17 ) A Levite. ( Nehemiah 8:7 ; Nehemiah 9:4 Nehemiah 9:5 ; 10:13 ) Another Levite, of the sons of Asaph. ( Nehemiah 11:22 )
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| 巴底買 |
BARTlMAEUS |
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| 巴拉 |
BARAK |
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代表
士4:5 士4:6 士4:7 士4:8 士4:9 士4:10 士4:11 士4:12 士4:13 士4:14 士4:15 士4:16 士4:17 士4:18 士4:19 士4:20 士4:21 士4:22 士4:23 士4:24
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ISBE
ba-rak (baraq, "lightning flash"): The name occurs in Sabeanbarqac, in Palmyrene baraq, and in Punic Barcas, as surname of Hamilcar; and as Divine name in Assyrian Ramman-Birqu and Gibil-Birqu (Del. Assyrian, HWB, 187). Barak was the son of Abinoam of Kedesh, a refuge city in Mt. Naphtali. He was summoned by the prophetess Deborah to lead his countrymen to war against the Canaanites under the leadership of Sisera. From the celebrated ode of Deborah we gather that Israel suffered at the hand of the enemy; the caravan roads were in danger, traffic almost ceased; the cultivated country was plundered (Jdg 5:6,7). The fighting men in Israel were disarmed, a shield was not to be seen nor a spear among forty thousand men (Jdg 5:8). The prophetess raised the signal of struggle for independence. Soon Barak came to her aid. With an army of 10,000 men--according to Jdg 4:10 they were all drawn from Zebulun and Naphtali, whereas Jdg 5:13-18 adds Benjamin, Machir and Issachar to the list of faithful tribes--Barak, accompanied by Deborah, rushed to the summit of Mt. Tabor. This location was very favorable to the rudely armed Israelites in warding off the danger of the well-armed enemy. The wooded slopes protected them against the chariots of the Canaanites. In addition they were within striking distance should the enemy expose himself on the march. Under the heavy rainfall the alluvial plain became a morass, in which the heavy-armed troops found it impossible to move. Soon the little stream Kishon was filled with chariots, horses and Canaanites. Sisera abandoned his chariot and fled on foot. Barak pursued him and found him murdered by Jael in her tent. This completed the victory. See BEDAN; Moore, "Judges," at the place.
Samuel Cohon
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Easton
lightning, the son of Abinoam (Judg. 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5. Barak's faith is commended (Heb. 11:32). "The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Heb. 11:34, 'Out of weakness were made strong.'" (See DEBORAH
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SBD
(lightning ), son of Abinoam of Kedesh, a refuge city in Mount Naphtali, was incited by Deborah, a prophetess of Ephraim, to deliver Israel from the yolk of Jabin. Judges 4. He utterly routed the Canaanites int eh plain of Jezreel (Esdraelon). (B.C. 1291-1251.)
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| 巴拉 |
BAARA |
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ISBE
ba-a-ra ba`ara, "the burning one"): A wife of the Benjamite Shaharaim (1 Ch 8:8).
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SBD
(brutish ) one of the wives of Shaharaim, a descendant of Benjamin. ( 1 Chronicles 8:8 )
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| 巴拉 |
PALAL |
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ISBE
pa-lal (palal, "judge"): Son of Uzai, and one of the repairers of the wall (Neh 3:25).
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BALADAN |
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ISBE
bal-a-dan baladhan, "He (i.e. Merodach) has given a son": Baladan is said in 2 Ki 20:12 and Isa 39:1 to have been the father of Berodach (Merodach)-Baladan, king of Babylon. Some have thought that the Biblical. writer was wrong here, inasmuch as it is said in the inscriptions of Sargon (Annals, 228, 315; Pt., 122), that Merodach-Baladan was the son of Yakin. It is evident, however, from the analogy of Jehu, who is called by the Assyrian kings the son of Omri, that Yakin is to be looked upon as the founder of the dynasty or kingdom, rather than as the father of Merodach-Baladan. The Bith Yakin, over which Merodach-Baladan is said to have been king, corresponds exactly to the phrase Bith Khumria, or House of Omri, over which Jehu is said to have ruled. There is no reason, then, for supposing that there is an error in either case. There is, however, good reason for believing that the Merodach-Baladan of the Book of Kings was the son of another king of the same name. That only the latter part of the fathers name is here mentioned may be compared with the Shalman of Hos 10:14 for the more fully-written Shalmaneser of 2 Ki 17:3; and with the Jareb of Hos 5:13 and 10:6, probably for Sennacherib. Such abbreviation of proper names was usual among the Assyrians and Babylonians. See Tallquist, Namenbuch, xiv-xix.
R. Dick Wilson
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Easton
he has given a son, the father of the Babylonian king (2 Kings 20:12; Isa. 39:1) Merodach-baladan (q.v.).
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HDBN
one without judgment
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MERODACH-BALADAN |
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ISBE
me-ro-dak-bal-a-dan, mer-o-dak-b. (merodhakh baladhan; Marodach Baladan): The son of Baladan, is mentioned in Isa 39:1, as a king of Babylon who sent an embassy to Hezekiah, king of Judah, apparently shortly after the latters illness, in order to congratulate him on his recovery of health, and to make with him an offensive and defensive alliance. This Merodach-baladan was a king of the Chaldeans of the house of Yakin, and was the most dangerous and inveterate foe of Sargon and his son Sennacherib, kings of Assyria, with whom he long and bitterly contested the possession of Babylon and the surrounding provinces. Merodach-Baladan seems to have seized Babylon immediately after the death of Shalmaneser in 721 BC; and it was not till the 12th year of his reign that Sargon succeeded in ousting him. From that time down to the 8th campaign of Sennacherib, Sargon and his son pursued with relentless animosity Merodach-Baladan and his family until at last his son Nabushumishkun was captured and the whole family of Merodach-Baladan was apparently destroyed. According to the monuments, therefore, it was from a worldly point of view good politics for Hezekiah and his western allies to come to an understanding with Merodach-Baladan and the Arameans, Elamites, and others, who were confederated with him. From a strategical point of view, the weakness of the allied powers consisted in the fact that the Arabian desert lay between the eastern and western members of the confederacy, so that the Assyrian kings were able to attack their enemies when they pleased and to defeat them in detail.
R. Dick Wilson
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Easton
Merodach has given a son, (Isa. 39:1), "the hereditary chief of the Chaldeans, a small tribe at that time settled in the marshes at the mouth of the Euphrates, but in consequence of his conquest of Babylon afterwards, they became the dominant caste in Babylonia itself." One bearing this name sent ambassadors to Hezekiah (B.C. 721). He is also called Berodach-baladan (2 Kings 20:12; 2 Chr. 20:31). (See HEZEKIAH
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SBD
(worshipper of Baal ) is mentioned as king of Babylon in the days of Hezekiah both in the second hook of Kings, ch. ( 2 Kings 20:12 ) and in Isaiah. ch. ( Isaiah 39:1 ) In the former place he is called Berodach-baladan. The name of Merodach-baladan has been recognized in the Assyrian inscriptions. It appears there were two reigns of this king, the first from B.C. 721 to B.C. 709, when he was deposed; and the second after his recovery of the throne in B.C. 702, which lasted only half a year. There is some doubt as to the time at which he went his ambassadors to Hezekiah, for the purpose of inquiring as to the astronomical marvel of which Judea had been the scene, ( 2 Chronicles 32:31 ) but it appears to have been B.C. 713.
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| 巴拉加 |
BARCHIAS |
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| 巴拉巴 |
BARABBAS |
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代表
太27:16 可15:7 路23:19 約18:40 徒3:14
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ISBE
ba-rab-as (Barabbas): For Aramaic Bar-abba = literally, "son of the father," i.e. of the master or teacher. Abba in the time of Jesus was perhaps a title of honor (Mt 23:9), but became later a proper name. The variant Barrabban found in the Harclean Syriac would mean "son of the rabbi or teacher." Origen knew and does not absolutely condemn a reading of Mt 27:16,17, which gave the name "Jesus Barabbas," but although it is also found in a few cursives and in the Aramaic and the Jerusalem Syriac versions in this place only, it is probably due to a scribes error in transcription (Westcott-Hort, App., 19-20). If the name was simply Barabbas or Barrabban, it may still have meant that the man was a rabbis son, or it may have been a purely conventional proper name, signifying nothing. He was the criminal chosen by the Jerusalem mob, at the instigation of the priests, in preference to Jesus Christ, for Pilate to release on the feast of Passover (Mk 15:15; Mt 27:20,21; Lk 23:18; Jn 18:40). Matthew calls him "a notable (i.e. notorious) prisoner" (27:16). Mk says that he was "bound with them that had made insurrection, men who in the insurrection had committed murder" (15:7). Luke states that he was cast into prison "for a certain insurrection made in the city, and for murder" (23:19; compare Acts 3:14). John calls him a "robber" or "brigand" (18:40). Nothing further is known of him, nor of the insurrection in which he took part. Lukes statement that he was a murderer is probably a deduction from Marks more circumstantial statement, that he was only one of a gang, who in a rising had committed murder. Whether robbery was the motive of his crime, as Jn suggests, or whether he was "a man who had raised a revolt against the Roman power" (Gould) cannot be decided. But it seems equally improbable that the priests (the pro-Roman party) would urge the release of a political prisoner and that Pilate would grant it, especially when the former were urging, and the latter could not resist, the execution of Jesus on a political charge (Lk 23:2). The insurrection may have been a notorious case of brigandage. To say that the Jews would not be interested in the release of such a prisoner, is to forget the history of mobs. The custom referred to of releasing a prisoner on the Passover is otherwise unknown. "What Matthew (and John) represents as brought about by Pilate, Mark makes to appear as if it were suggested by the people themselves. An unessential variation" (Meyer). For a view of the incident as semi-legendary growth, see Schmiedel in Encyclopedia Biblica. See also Allen, Matthew, and Gould, Mark, at the place, and article "Barabbas" by Plummer in Hastings, Dictionary of the Bible (five volumes).
T. Rees
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Easton
i.e., son of Abba or of a father, a notorious robber whom Pilate proposed to condemn to death instead of Jesus, whom he wished to release, in accordance with the Roman custom (John 18:40; Mark 15:7; Luke 23:19). But the Jews were so bent on the death of Jesus that they demanded that Barabbas should be pardoned (Matt. 27:16-26; Acts 3:14). This Pilate did.
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SBD
(son of Abba ), a robber, ( John 18:40 ) who had committed murder in an insurrection, ( Mark 15:7 ; Luke 28:18 ) in Jerusalem and was lying in prison the time of the trial of Jesus before Pilate.p
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| 巴拉迦 |
BARACHEL |
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代表
伯32:2 伯32:3 伯32:4 伯32:5 伯32:6
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ISBE
bar-a-kel (barakhel, "God blesses"): Barachel, the Buzite, of the family of Ram, was the father of Elihu, who was the last one to reason with Job (Job 32:2,6). Compare BUZ; RAM.
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Easton
whom God has blessed, a Buzite, the father of Elihu, one of Job's friends (Job 32:2, 6).
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HDBN
that bows before God
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SBD
(God has blessed ), father of Elihu. ( Job 32:2 Job 32:6 ) [BUZ]
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| 巴拿 |
BAANAH |
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代表
撒下4:2 撒下4:2 王上4:12 王上4:16 撒下23:29 代上11:30 尼3:4 尼7:7
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ISBE
ba-a-na ba`anah, "son of oppression"):
(1) Captain in the army of Ish-bosheth (2 Sam 4:2 ff).
(2) Father of Iteleb, one of Davids mighty men (2 Sam 23:29; 1 Ch 11:30).
(3) Returned with Zerubbabel to Jerusalem; a leader and one who sealed the covenant (Ezr 2:2; Neh 7:7; 10:27).
See BAANA (4).
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Easton
son of affliction. (1.) One of the two sons of Rimmon the Beerothite, a captain in Saul's army. He and his brother Rechab assassinated Ishbosheth (2 Sam. 4:2), and were on this account slain by David, and their mutilated bodies suspended over the pool at Hebron (5, 6, 12). (2.) The father of Heled, who was one of David's thirty heroes (2 Sam. 23:29; 1 Chr. 11:30).
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HDBN
in the answer; in affliction
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SBD
Son of Rimmon, a Benjamite, who with his brother Rechab murdered Ishbosheth For this they were killed by David; and their mutilated bodies hung up over the pool at Hebron. ( 2 Samuel 4:2 2 Samuel 4:5 2 Samuel 4:6 2 Samuel 4:9 ) (B.C. 1046.) A Netophathite, father of Heleb or Heled, one of Davids mighty men. ( 2 Samuel 23:29 ; 1 Chronicles 11:30 ) (B.C. before 1066.) Accurately Baana, son of Hushai, Solomons commissariat officer in Asher. ( 1 Kings 4:16 ) (B.C. 1012.) Aman who accompanied Zerubbabel on his return from the captivity. ( Ezra 2:2 ; Nehemiah 7:7 ) Possibly the same person is intended in ( Nehemiah 10:27 ) (B.C. 536.)
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BARNABAS |
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ISBE
bar-na-bas (Barnabas, "son of exhortation," or possibly "son of Nebo"): This name was applied to the associate of Paul, who was originally called Joses or Joseph (Acts 4:36), as a testimony to his eloquence. Its literal meaning is "son of prophecy" (bar, "son"; nebhuah, "prophecy"). Compare word for prophet in Gen 20:7; Dt 18:15,18, etc. This is interpreted in Acts 4:36 as "son of exhortation" the Revised Version (British and American), or "son of consolation" the King James Version, expressing two sides of the Greek paraklesis, that are not exclusive. The office of a prophet being more than to foretell, all these interpretations are admissible in estimating Barnabas as a preacher. "Deismann (Bibelstudien, 175-78) considers Barnabas the Jewish Grecized form of Barnebous, a personal Semitic name recently discovered in Asia Minor inscriptions, and meaning "son of Nebo" (Standard Bible Dictionary in the place cited.).
He was a Levite from the island of Cyprus, and cousin, not "nephew" (the King James Version), of the evangelist Mark, the word anepsios (Col 4:10), being used in Nu 36:11, for "fathers brothers sons." When we first learn of him, he had removed to Jerusalem, and acquired property there. He sold "a field," and contributed its price to the support of the poorer members of the church (Acts 4:36 ff). In Acts 11:24 he is described as "a good man and full of the Holy Spirit" (compare Isa 11:2; 1 Cor 12:8,11) "and of faith," traits that gave him influence and leadership. Possibly on the ground of former acquaintanceship, interceding as Pauls sponsor and surety, he removed the distrust of the disciples at Jerusalem and secured the admission of the former persecutor into their fellowship. When the preaching of some of the countrymen of Barnabas had begun a movement toward Christianity among the Greeks at Antioch, Barnabas was sent from Jerusalem to give it encouragement and direction, and, after a personal visit, recognizing its importance and needs, sought out Paul at Tarsus, and brought him back as his associate. At the close of a years successful work, Barnabas and Paul were sent to Jerusalem with contributions from the infant church for the famine sufferers in the older congregation (Acts 11:30). Ordained as missionaries on their return (Acts 13:3), and accompanied by John Mark, they proceeded upon what is ordinarily known as the "First Missionary Journey" of Paul (Acts 13:4,5). Its history belongs to Pauls life. Barnabas as well as Paul is designated "an apostle" (Acts 14:14). Up to Acts 13:43, the precedency is constantly ascribed to Barnabas; from that point, except in 14:14 and 15:12,25, we read "Paul and Barnabas," instead of "Barnabas and Saul." The latter becomes the chief spokesman. The people at Lystra named Paul, because of his fervid oratory, Mercurius, while the quiet dignity and reserved strength of Barnabas gave him the title of Jupiter (Acts 14:12). Barnabas escaped the violence which Paul suffered at Iconium (Acts 14:19).
Upon their return from this first missionary tour, they were sent, with other representatives of the church at Antioch, to confer with the apostles and elders of the church at Jerusalem concerning the obligation of circumcision and the ceremonial law in general under the New Testament--the synod of Jerusalem. A separation from Paul seems to begin with a temporary yielding of Barnabas in favor of the inconsistent course of Peter (Gal 2:13). This was followed by a more serious rupture concerning Mark. On the second journey, Paul proceeded alone, while Barnabas and Mark went to Cyprus. Luther and Calvin regard 2 Cor 8:18,19 as meaning Barnabas by "the brother whose praise is spread through all the churches," and indicating, therefore, subsequent joint work. The incidental allusions in 1 Cor 9:6 and Gal 2:13 ("even Barnabas") show at any rate Pauls continued appreciation of his former associate. Like Paul, he accepted no support from those to whom he ministered.
Tertullian, followed in recent years by Grau and Zahn, regard him as the author of the Epistle to the He. The document published among patristic writings as the Epistle of Barnabas, and found in full in the Codex Sinaiticus, is universally assigned today to a later period. "The writer nowhere claims to be the apostle Barnabas; possibly its author was some unknown namesake of the son of consolation " (Lightfoot, Apostolic Fathers, 239 f).
H. E. Jacobs
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Easton
son of consolation, the surname of Joses, a Levite (Acts 4:36). His name stands first on the list of prophets and teachers of the church at Antioch (13:1). Luke speaks of him as a "good man" (11:24). He was born of Jewish parents of the tribe of Levi. He was a native of Cyprus, where he had a possession of land (Acts 4:36, 37), which he sold. His personal appearance is supposed to have been dignified and commanding (Acts 14:11, 12). When Paul returned to Jerusalem after his conversion, Barnabas took him and introduced him to the apostles (9:27). They had probably been companions as students in the school of Gamaliel. The prosperity of the church at Antioch led the apostles and brethren at Jerusalem to send Barnabas thither to superintend the movement. He found the work so extensive and weighty that he went to Tarsus in search of Saul to assist him. Saul returned with him to Antioch and laboured with him for a whole year (Acts 11:25, 26). The two were at the end of this period sent up to Jerusalem with the contributions the church at Antioch had made for the poorer brethren there (11:28-30). Shortly after they returned, bringing John Mark with them, they were appointed as missionaries to the heathen world, and in this capacity visited Cyprus and some of the principal cities of Asia Minor (Acts 13:14). Returning from this first missionary journey to Antioch, they were again sent up to Jerusalem to consult with the church there regarding the relation of Gentiles to the church (Acts 15:2: Gal. 2:1). This matter having been settled, they returned again to Antioch, bringing the decree of the council as the rule by which Gentiles were to be admitted into the church. When about to set forth on a second missionary journey, a dispute arose between Saul and Barnabas as to the propriety of taking John Mark with them again. The dispute ended by Saul and Barnabas taking separate routes. Saul took Silas as his companion, and journeyed through Syria and Cilicia; while Barnabas took his nephew John Mark, and visited Cyprus (Acts 15:36-41). Barnabas is not again mentioned by Luke in the Acts.
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SBD
(son of consolation or comfort ) a name given by the apostles, ( Acts 4:36 ) to Joseph (or Jose), a Levite of the island of Cyprus, who was early a disciple of Christ. In ( Acts 9:27 ) we find him introducing the newly-converted Saul to the apostles at Jerusalem. Barnabas was sent to Jerusalem, ( Acts 11:19-26 ) and went to Tarsus to seek Saul, as one specially raised up to preach to the Gentiles. ( Acts 26:17 ) He brought him to Antioch, and was sent with him to Jerusalem. ( Acts 11:30 ) On their return, they were ordained by the church for the missionary work, ( Acts 13:2 ) and sent forth (A.D. 45). From this time Barnabas and Paul enjoy the title and dignity of apostles. Their first missionary journey is related in ( Acts 13:14 ) Returning to Antioch (A.D. 47 or 48), they were sent (A.D. 50), with some others, to Jerusalem. ( Acts 15:1 Acts 15:36 ) Afterwards they parted and Barnabas took Mark and sailed to Cyprus, his native island. Here the Scripture notices of him cease. The epistle attributed to Barnabas is believed to have been written early in the second century.
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| 巴撒巴 |
BANSABAS |
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| 巴施戶珥 |
PASHUR |
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代表
耶20:1 耶21:1 代上9:12 耶38:1 尼10:3
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Easton
release. (1.) The son of Immer (probably the same as Amariah, Neh. 10:3; 12:2), the head of one of the priestly courses, was "chief governor [Heb. paqid nagid, meaning "deputy governor"] of the temple" (Jer. 20:1, 2). At this time the _nagid_, or "governor," of the temple was Seraiah the high priest (1 Chr. 6:14), and Pashur was his _paqid_, or "deputy." Enraged at the plainness with which Jeremiah uttered his solemn warnings of coming judgements, because of the abounding iniquity of the times, Pashur ordered the temple police to seize him, and after inflicting on him corporal punishment (forty stripes save one, Deut. 25:3; comp. 2 Cor. 11:24), to put him in the stocks in the high gate of Benjamin, where he remained all night. On being set free in the morning, Jeremiah went to Pashur (Jer. 20:3, 5), and announced to him that God had changed his name to Magor-missabib, i.e., "terror on every side." The punishment that fell upon him was probably remorse, when he saw the ruin he had brought upon his country by advising a close alliance with Egypt in opposition to the counsels of Jeremiah (20:4-6). He was carried captive to Babylon, and died there. (2.) A priest sent by king Zedekiah to Jeremiah to inquire of the Lord (1 Chr. 24:9; Jer. 21:1; 38:1-6). He advised that the prophet should be put to death. (3.) The father of Gedaliah. He was probably the same as (1).
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HDBN
that extends or multiplies the hole; whiteness
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SBD
(freedom ). One of the families of priests of the chief house of Malchijah. ( 1 Chronicles 9:12 ; 24:9 ; Nehemiah 11:12 ; Jeremiah 21:1 ; 38:1 ) In the time of Nehemiah this family appears to have become a chief house, and its head the head of a course. ( Ezra 2:38 ; Nehemiah 7:41 ; 10:3 ) The individual from whom the family was named was probably Pushur the son of Malchiah, who in the reign of Zedekiah was one of the chief princes of the court. ( Jeremiah 38:1 ) (B.C. 607.) He was sent, with others, by Zedekiah to Jeremiah at the time when Nebuchudnezzar was preparing his attack upon Jerusalem. ( Jeremiah 21:1 ) ... Again somewhat later Pashur joined with several other chief men in petitioning the king that Jeremiah might be put to death as a traitor. ( Jeremiah 38:4 ) Another person of this name, also a priest, and "chief governor of the house of the Lord," is mentioned in ( Jeremiah 20:1 ) He is described as "the son of Immer." ( 1 Chronicles 24:14 ) probably the same as Amariah. ( Nehemiah 10:3 ; 12:2 ) etc. In the reign of Jehoiakim he showed himself as hostile to Jeremiah as his namesake the son of Malchiah did afterward, and put him in the stocks by the gate of Benjamin. For this indignity to Gods prophet Pashur was told by Jeremiah that his name was changed to Magor-missabib (terror on every side ) and that he and all his house should be carried captives to Babylon and there die. ( Jeremiah 20:1-6 ) (B.C. 589.)
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ISBE - 國際標準聖經百科全書 (International Standard Bible Encyclopedia)
Easton - Easton's Bible Dictionary
HBND - Hitchcock's Bible Names Dictionary
SBD - Smith's Bible Dictionary
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NIV
靈修
新聞
貼圖
為教會
