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| 中文名字 |
英文名字 |
查詢經文 |
代表經文 |
Nave's Topical Bible |
ISBE |
Easton |
HBND |
SDB |
| 巴柯 |
BARKOS |
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ISBE
bar-kos (barqoc, "party-colored (?): compare Gray, Studies in Hebrew Proper Names, 68, note 2): The descendants of Barkos returned with Zerubbabel to Jerusalem (Ezr 2:53; Neh 7:55). Compare Barchus (1 Esdras 5:32).
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Easton
painter, (Ezra 2:53; Neh. 7:55). The father of some of the Nethinim.
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SBD
(painted ). "Children of Barkos" were among the Nethinim who returned from the captivity with Zerubbabel. ( Ezra 2:53 ; Nehemiah 7:55 ) (B.C. 536.)
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| 巴沙 |
BAASHA |
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代表
王上19:16 王上16:1 王上16:2 王上15:15 王上16:16 王上16:17 王上16:18 王上16:19 王上16:20 王上16:21 王上16:22 王上16:23 王上16:24 王上16:25 王上16:26 王上16:27 王上16:28 王上16:29 王上16:30
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ISBE
ba-a-sha ba`sha, "boldness"): King of Israel. Baasha, son of Ahijah, and of common birth (1 Ki 16:2), usurped the throne of Nadab, the son of Jeroboam, killed Nadab and exterminated the house of Jeroboam. He carried on a long warfare with Asa, the king of Judah (compare Jer 41:9), began to build Ramah, but was prevented from completing this work by Ben-hadad, the king of Syria. He is told by the prophet Jehu that because of his sinful reign the fate of his house would be like that of Jeroboam. Baasha reigned 24 years. His son Elah who succeeded him and all the members of his family were murdered by the usurper Zimri (1 Ki 15:16 ff; 16:1 ff; 2 Ch 16:1 ff). The fate of his house is referred to in 1 Ki 21:22; 2 Ki 9:9. Compare ASA; ELAH; ZIMRI.
A.L. Breslich
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Easton
bravery, the third king of the separate kingdom of Israel, and founder of its second dynasty (1 Kings 15; 16; 2 Chr. 16:1-6). He was the son of Ahijah of the tribe of Issachar. The city of Tirzah he made the capital of his kingdom, and there he was buried, after an eventful reign of twenty-four years (1 Kings 15:33). On account of his idolatries his family was exterminated, according to the word of the prophet Jehu (1 Kings 16:3, 4, 10-13).
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SBD
(wicked ), B.C. 953-931, third sovereign of the separate kingdom of Israel, and the founder of its second dynasty. He was son of Ahijah of the tribe of Issachar and conspired against King Nadab, ( 1 Kings 15:27 ) and killed him with his whole family. He appears to have been of humble origin. ( 1 Kings 16:2 ) It was probably in the 13th year of his reign that he made war on Asa, and began to fortify Ramah. He was defeated by the unexpected alliance of Asa with Ben-hadad I. of Damascus. Baasha died in the 24th year of his reign, and was buried in Tirzah, ( Solomon 6:4 ) which he had made his capital. ( 1 Kings 16:6 ; 2 Chronicles 16:1-6 )
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| 巴洗律 |
BAZLUTH |
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| 巴珊大他 |
PARSHANDATHA |
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ISBE
par-shan-da-tha, par-shan-da-tha (parshandatha; Septuagint Pharsan, or Pharsanestan; perhaps from the Persian fratsna-data, "given by prayer"): One of the sons of Haman (Est 9:7).
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Easton
an interpreter of the law, the eldest of Haman's sons, slain in Shushan (Esther 9:7).
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SBD
(given by prayer ), the eldest of Hamans ten sons who were slain by the Jews in Shushan. ( Esther 9:7 ) (B.C. 473.)
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| 巴瓦伊 |
RAVAI |
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| 巴米拿 |
PARMENAS |
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ISBE
par-me-nas (Parmenas): A Greek name, an abbreviated form of Parmenides. Parmenas was one of "the seven" chosen by the people and appointed by the apostles to superintend the daily distribution to the Christian poor of Jerusalem (Acts 6:5). Tradition states that he was martyred at Philippi, in the reign of Trajan, but his name does not appear again in Scripture.
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Easton
constant, one of the seven "deacons" (Acts 6:5).
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SBD
(abiding ), one of the seven deacons, "men of honest report, full of the Holy Ghost and wisdom." ( Acts 8:5 ) There is a tradition that he suffered martyrdom at Philippi in the reign of Trajan.
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| 巴約拿 |
BAR-JONA |
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Easton
son of Jonah, the patronymic of Peter (Matt. 16:17; John 1:42), because his father's name was Jonas. (See PETER
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SBD
(son of Jonah ). [PETER]
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| 巴耶穌 |
BAR-JESU |
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代表
徒13:6 徒13:7 徒13:8 徒13:9 徒13:10 徒13:11 徒13:12
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| 巴薩 |
PASACH |
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ISBE
pa-sak (pacakh, "divider"): Son of Japhlet, descendant of Asher (1 Ch 7:33).
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Easton
clearing, one of the sons of Japhlet, of the tribe of Asher (1 Chr. 7:33).
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SBD
(cut off ), son of Japhlet, of the tribe of Asher. ( 1 Chronicles 7:33 )
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| 巴蘭 |
BALAAM |
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代表
民22:5 民25:1 民25:2 民25:3 民25:4 民25:5 民25:6 民25:7 民25:8 民25:9 民25:10 民25:11 民25:12 民25:13 民25:14 民25:15 民25:16 民25:17 民25:18 民31:8
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ISBE
ba-lam bil`am, "devourer"): The son of Beor, from a city in Mesopotamia called Pethor, a man possessing the gift of prophecy, whose remarkable history may be found in Nu 22:2 through 24:25; compare Num 31:8,16; Dt 23:4; Josh 13:22; 24:9; Neh 13:2; Mic 6:5; 2 Pet 2:15; Jude 1:11; Rev 2:14.
1. History:
When the children of Israel pitched their tents in the plains of Moab, the Moabites entered into some sort of an alliance with the Midianites. At the instigation of Balak, at that time king of the Moabites, the elders of the two nations were sent to Balaam to induce him, by means of a bribe, to pronounce a curse on the advancing hosts of the Israelites. But, in compliance with Gods command Balaam, refused to go with the elders. Quite different was the result of a second request enhanced by the higher rank of the messengers and by the more alluring promises on the part of Balak. Not only did God permit Balaam to go with the men, but he actually commanded him to do so, cautioning him, however, to act according to further instructions. While on his way to Balak, this injunction was strongly impressed on the mind of Balaam by the strange behavior of his ass and by his encounter with the Angel of the Lord.
Accompanied by Balak who had gone out to meet the prophet, Balaam came to Kiriath-huzoth. On the next morning he was brought up "into the high places of Baal" commanding a partial view of the camp of the Israelites. But instead of a curse he pronounced a blessing. From there he was taken to the top of Peor, yet this change of places and external views did not alter the tendency of Balaams parables; in fact, his spirit even soared to greater heights and from his lips fell glowing words of praise and admiration, of benediction and glorious prophecy. This, of course, fully convinced Balak that all further endeavors to persuade the seer to comply with his wishes would be in vain, and the two parted.
Nothing else is said of Balaam, until we reach Nu 31. Here in 31:8 we are told of his violent death at the hands of the Israelites, and in 31:16 we learn of his shameful counsel which brought disgrace and disaster into the ranks of the chosen people.
2. Problems:
Now, there are a number of interesting problems connected with this remarkable story. We shall try to solve at least some of the more important ones.
(1) Was Balaam a prophet of Jeh? For an answer we must look to Nu 22 through 24. Nowhere is he called a prophet. He is introduced as the son of Beor and as a man reputed to be of great personal power (compare Nu 22:6b). The cause of this is to be found in the fact that he had intercourse of some kind with God (compare Nu 22:9,20; 22:22-35; 23:4; 23:16). Furthermore, it is interesting to note how Balaam was enabled to deliver his parables. First it is said: "And Yahweh put a word in Balaams mouth" (Nu 23:5; compare 23:16), a procedure seemingly rather mechanical, while nothing of the kind is mentioned in Nu 24. Instead we meet with the remarkable sentence: "And when Balaam saw that it pleased Yahweh to bless Israel, he went not, as at the other times, to meet with enchantments .... "(Nu 24:1), and then: "the Spirit of God came upon him" (24:2b). All this is very noteworthy and highly instructive, especially if we compare with it 24:3 the Revised Version, margin and Nu 24:4: "The man whose eye is opened saith; he saith, who heareth the words of God, who seeth the vision of the Almighty," etc. The inference is plain enough: Balaam knew the Lord, the Yahweh of the Israelites, but his knowledge was dimmed and corrupted by heathen conceptions. He knew enough of God to obey Him, yet for a long time he hoped to win Him over to his own selfish plan (compare 23:4). Through liberal sacrifices he expected to influence Gods actions. Bearing this in mind, we see the import of Nu 24:1. After fruitless efforts to cajole God into an attitude favorable to his hidden purpose, he for a time became a prophet of the Lord, yielding to the ennobling influences of His spirit. Here was a chance for his better nature to assert itself permanently and to triumph over the dark forces of paganism. Did he improve this opportunity? He did not (compare Nu 31:8,16).
(2) Is the Balaam of Nu 22 through 24 identical with the person of the same name mentioned in Nu 31? Quite a number of scholars deny it, or, to be more accurate, there are according to their theory two accounts of Balaam: the one in Nu 22 through 24 being favorable to his character, and the other in Nu 31 being quite the reverse. It is claimed the two accounts could only be made to agree by modifying or eliminating Nu 24:25. Now, we believe that Nu 31:16 actually does modify the report of Balaams return contained in Nu 24:25. The children of Israel slew Balaam with the sword (Nu 31:8). Why? Because of his counsel of Num 31:16. We maintain that the author of Nu 24:25 had this fact in mind when he wrote Nu 25:1: "And .... the people began to play the harlot," etc. Thus, he closely connects the report of Balaams return with the narrative contained in Nu 9:5. Therefore, we regard Nu 31:8,16 as supplementary to Nu 22 through 24. But here is another question:
(3) Is the narrative in Nu 22 through 24 the result of combining different traditions? In a general way, we may answer this question in the affirmative, and only in a general way we can distinguish between two main sources of tradition. But we maintain that they are not contradictory to each other, but supplementary.
(4) What about the talking of the ass and the marvelous prophecies of Balaam? We would suggest the following explanation. By influencing the soul of Balaam, God caused him to interpret correctly the inarticulate sounds of the animal. Gods acting on the soul and through it on the intellect and on the hearts of men--this truth must be also applied to Balaams wonderful prophetic words. They are called meshaliym or sayings of a prophet, a diviner.
In the first of these "parables" (Nu 23:7-10) he briefly states his reasons for pronouncing a blessing; in the second parable (Nu 23:18-24) he again emphasizes the fact that he cannot do otherwise than bless the Israelites, and then he proceeds to pronounce the blessing at some greater length. In the 3rd (Nu 24:3-9) he describes the glorious state of the people, its development and irresistible power. In the last four parables (Nu 24:15-24) he partly reveals the future of Israel and other nations: they are all to be destroyed, Israels fate being included in the allusion to Eber. Now, at last, Balaam is back again in his own sphere denouncing others and predicting awful disasters. (On the "star out of Jacob," Nu 24:17, see ASTRONOMY, ii, 9; STAR OF THE MAGI.)
3. Balaams Character:
This may furnish us a clue to his character. It, indeed, remains "instructively composite." A soothsayer who might have become a prophet of the Lord; a man who loved the wages of unrighteousness, and yet a man who in one supreme moment of his life surrendered himself to Gods holy Spirit; a person cumbered with superstition, covetousness and even wickedness, and yet capable of performing the highest service in the kingdom of God: such is the character of Balaam, the remarkable Old Testament type and, in a sense, the prototype of Judas Iscariot.
4. Balaam as a Type:
In 2 Pet 2:15 Balaams example is used as a means to illustrate the pernicious influence of insincere Christian teachers. The author might have alluded to Balaam in the passage immediately preceding 2 Pet 2:15 because of his abominable counsel. This is done in Rev 2:14. Here, of course, Balaam is the type of a teacher of the church who attempts to advance the cause of God by advocating an unholy alliance with the ungodly and worldly, and so conforming the life of the church to the spirit of the flesh.
LITERATURE.
Butlers Sermons, "Balaam"; ICC, "Numbers."
William Baur
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Easton
lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut. 23:4), in Mesopotamia (Num. 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam "from Aram, out of the mountains of the east," to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak's wish, however desirous he was to do so. The apostle Peter refers (2 Pet. 2:15, 16) to this as an historical event. In Micah 6:5 reference also is made to the relations between Balaam and Balak. Though Balaam could not curse Israel, yet he suggested a mode by which the divine displeasure might be caused to descend upon them (Num. 25). In a battle between Israel and the Midianites (q.v.) Balaam was slain while fighting on the side of Balak (Num. 31:8). The "doctrine of Balaam" is spoken of in Rev. 2:14, in allusion to the fact that it was through the teaching of Balaam that Balak learned the way by which the Israelites might be led into sin. (See NICOLAITANES
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HDBN
the ancient of the people; the destruction of the people
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SBD
(B.C. 1451), the son of beor, a man endowed with the gift of prophecy. ( Numbers 22:5 ) He is mentioned in conjunction with the five kings of Midian, apparently as a person of the same rank. ( Numbers 31:8 ) cf. Numb 31:16 He seems to have lived at Pethor, ( 23:4 ; Numbers 22:5 ) on the river Euphrates, in Mesopotamia. Such was his reputation that when the Israelites were encamped in the plains of Moab, Balak, the king of Moab, sent for Balaam to curse them. Balaam at first was prohibited by God from going. He was again sent for by the king and again refused, but was at length allowed to go. He yielded to the temptations of riches and honor which Balak set before him; but Gods anger was kindled at this manifestation of determined self-will, and the angel of the Lord stood in the way for an adversary against him. See ( 2 Peter 2:16 ) Balaam predicted a magnificent career for the people whom he was called to curse, but he nevertheless suggested to the Moabites the expedient of seducing them to commit fornication. The effect of this is recorded in ( Numbers 25:1 ) ... A battle was afterwards fought against the Midianites, in which Balaam sided with them, and was slain by the sword of the people whom he had endeavored to curse. ( Numbers 31:8 )
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| 巴西亞 |
RASEAH |
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代表
尼3:6 代上4:12 拉2:49 尼3:6
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| 巴西萊 |
BARZILLAI |
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代表
撒下17:27 撒下17:28 撒下17:29 拉2:61 拉2:62 拉2:63 撒下21:8
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ISBE
bar-zil-a-i, bar-zil-i (barzillay; Berzelli, "man of iron" (BDB, but compare Cheyne, Encyclopedia Biblica)):
(1) A Gileadite of Rogelim who brought provisions to David and his army to Mahanaim, in their flight from Absalom (2 Sam 17:27-29). When David was returning to Jerusalem after Absaloms defeat, Barzillai conducted him over Jordan, but being an old man of 80 years of age, he declined Davids invitation to come to live in the capital, and sent instead his son Chimham (2 Sam 19:31-39). David before his death charged Solomon to "show kindness unto the sons of Barzillai." (1 Ki 2:7). Cheyne in Encyclopedia Biblica, without giving any reason, differentiates this Barzillai from Barzillai the Gileadite (Ezr 2:61 = Neh 7:63). See (2) below.
(2) The father of a family of priests who in Ezras time, after the return of the exiles, could not trace their genealogy. "Therefore were they deemed polluted and put from the priesthood." This Barzillai had taken "a wife of the daughters of Barzillai the Gileadite," and had adopted his wifes family name (Ezr 2:61,62 = Neh 7:63,64). His original name is given as Jaddus (the King James Version Addus) (1 Esdras 5:38). (See ZORZELLEUS; the Revised Version, margin "Phaezeldaeus.")
(3) Barzillai the Meholathite, whose son Adriel was married to Sauls daughter, either Michal (2 Sam 21:8) or Merab (1 Sam 18:19).
T. Rees
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Easton
of iron. (1.) A Meholathite, the father of Adriel (2 Sam. 21:8). (2.) A Gileadite of Rogelim who was distinguished for his loyalty to David. He liberally provided for the king's followers (2 Sam. 17:27). David on his death-bed, remembering his kindness, commended Barzillai's children to the care of Solomon (1 Kings 2:7). (3.) A priest who married a daughter of the preceding (Ezra 2:61).
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HDBN
son of contempt; made of iron
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| 巴西雅 |
BAASEIAH |
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ISBE
ba-a-sia, ba-a-se-ya ba`aseyah, "the Lord is bold"): Perhaps for ma`aseyah, after the Greek Maasai, B, Maasai, "the work of the Lord." Compare Gray, Studies in Hebrew Proper Names, 293. An ancestor of Asaph, the musician (1 Ch 6:40).
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HDBN
in making; in pressing together
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| 巴錄 |
PAROSH |
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代表
尼3:25 拉2:3 拉8:3 拉10: 25 尼10:14
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ISBE
pa-rosh, par-osh (par`osh, "flea" (leap)): a family that in part returned under Zerubbabel (Ezr 2:3; Neh 7:8), and in part under Ezra (Ezr 8:3; there spelt "Pharosh," the King James Version). Some of the family had foreign wives (Ezr 10:25). One descendant, Pedaiah (see PEDAIAH, (3)), helped to rebuild the city walls (Neh 3:25), and others were among those who "sealed" the covenant of Nehemiah (Neh 10:1,14). In 1 Esdras 5:9; 8:30; 9:26, "Phoros."
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HDBN
a flea; the fruit of a moth
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| 巴錄 |
BARUCH |
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代表
耶32:12 耶36:4 尼3:20 尼10:6 尼11:5
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ISBE
ba-ruk, bar-uk (baruk; Barouch, "blessed"):
(1) Son of Neriah and brother of Seraiah, King Zedekiahs chamberlain (Jer 51:59). He was the devoted friend (Jer 32:12), the amanuensis (36:4 ff,32) and faithful attendant (36:10 ff; Josephus, Ant, X, vi, 2) of the prophet Jeremiah. He seems to have been of noble family (see Ant, X, ix, 1; compare Jer 51:59; Baruch 1:1). He was also according to Josephus a man of unusual acquirements (Ant., X, ix, 1). He might have risen to a high position and seemed conscious of this, but under Jeremiahs influence (see Jer 45:5) he repressed his ambition, being content to throw in his lot with the great prophet whose secretary and companion he became. Jeremiah dictated his prophecies to Baruch, who read them to the people (Jer 36). The king (Jehoiakim) was greatly angered at these prophecies and had Baruch arrested and the roll burnt. Baruch however rewrote the prophets oracles. In the final siege of Jerusalem Baruch stood by his master, witnessing the purchase by the latter of his ancestral estate in Anathoth (Jer 32). According to Josephus (Ant., X, ix, 1) he continued to reside with Jeremiah at Mizpah after the fall of Jerusalem. Subsequent to the murder of Gedaliah, he was accused of having unduly influenced Jeremiah when the latter urged the people to remain in Judah--a fact which shows how great was the influence which Baruch was believed to have had over his master (Jer 43:3). He was carried with Jeremiah to Egypt (Jer 43:6; Ant, X, ix, 6), and thereafter our knowledge of him is merely legendary. According to a tradition preserved by Jerome (on Isa 30:6 f) he died in Egypt soon after reaching that country. Two other traditions say that he went, or by Nebuchadnezzar was carried, to Babylon after this king conquered Egypt. The high character of Baruch and the important part he played in the life and work of Jeremiah induced later generations still further to enhance his reputation, and a large number of spurious writings passed under his name, among them the following: (a) The APOCALYPSE OF BARUCH (which see); (b) the Book of Baruch; (c) the Rest of the Words of Baruch; (d) the Gnostic Book of Baruch; (e) the Latin Book of Baruch, composed originally in Latin; (f) a Greek Apocalypse of Baruch belonging to the 2nd century of our era; (g) another Book of Baruch belonging to the 4th or 5th century.
(2) A son of Zabbai who aided Nehemiah in rebuilding the walls of Jerusalem (Neh 3:20).
(3) One of the priests who signed the covenant with Nehemiah (10:6).
(4) The son of Colhozeh, a descendant of Perez, the son of Judah (Neh 11:5).
T. Witton Davies
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Easton
blessed. (1.) The secretary of the prophet Jeremiah (32:12; 36:4). He was of the tribe of Judah (51:59). To him Jeremiah dictated his prophecies regarding the invasion of the Babylonians and the Captivity. These he read to the people from a window in the temple in the fourth year of the reign of Jehoiakim, king of Judah (Jer. 36). He afterwards read them before the counsellors of the king at a private interview; and then to the king himself, who, after hearing a part of the roll, cut it with a penknife, and threw it into the fire of his winter parlour, where he was sitting. During the siege of Jerusalem by Nebuchadnezzar, he was the keeper of the deed of purchase Jeremiah had made of the territory of Hanameel (Jer. 32:12). Being accused by his enemies of favouring the Chaldeans, he was cast, with Jeremiah, into prison, where he remained till the capture of Jerusalem (B.C. 586). He probably died in Babylon. (2.) Neh. 3:20; 10:6; 11:5.
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SBD
(blessed ). Son of Neriah, the friend, ( Jeremiah 32:12 ) amanuensis, ( Jeremiah 26:4-32 ) and faithful attendant of Jeremiah. ( Jeremiah 36:10 ) ff. (B.C. 603.) He was of a noble family, comp. ( Jeremiah 51:59 ) Bar. 1:1, and of distinguished acquirements. His enemies accused him of influencing Jeremiah in favor of the Chaldaeans, ( Jeremiah 43:3 ) cf. Jere 27:13 and he was imprisoned until the capture of Jerusalem, B.C. 586. By the permission of Nebuchadnezzar he remained with Jeremiah at Mizpeh, Jos. Ant. x.9, 1, but was afterwards forced to go down to Egypt. ( Jeremiah 43:6 ) Nothing is known certainly of the close of his life. The son of Zabbai, who assisted Nehemiah in rebuilding the walls of Jerusalem. ( Nehemiah 3:20 ) (B.C. 446.) A priest, or family of priests, who signed the covenant with Nehemiah. ( Nehemiah 10:6 ) (B.C. 410.). The son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah. ( Nehemiah 11:5 ) (B.C. 536.)
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| 巴頓 |
PADON |
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ISBE
pa-don (padhon, "redemption"): One of the Nethinim (see NETHINIM) who returned with Zerubbabel (Ezr 2:44; Neh 7:47); the "Phaleas" of 1 Esdras 5:29 (margin "Padon").
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HDBN
his redemption; ox-yoke
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SBD
(deliverance ) the ancestor of a family of Nethinim who returned with Zerubbabel. ( Ezra 2:41 ; Nehemiah 7:47 ) (B.C. before 529.)
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| 布基 |
BUKKI |
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代表
民34:22 代上6:5 代上6:6 代上6:7 代上6:8 代上6:9 代上6:10 代上6:11 代上6:12 代上6:13 代上6:14 代上6:15 代上6:16 代上6:17 代上6:18 代上6:19 代上6:20 代上6:21 代上6:22 代上6:23 代上6:24 代上6:25 代上6:26 代上6:27 代上6:28 代上6:29 代上6:30 代上6:31 代上6:32 代上6:33 代上6:34 代上6:35 代上6:36 代上6:37 代上6:38 代上6:39 代上6:40 代
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ISBE
buk-i (buqqi, "mouth of Jah"):
(1) A Danite, son of the tribal prince Jogli (Nu 34:22); he was one of the representative chiefs who assisted in the division of the land.
(2) Son of Abishua and father of Izzi, a priest, fourth in descent from Aaron, in the line of Eleazar (1 Ch 6:5,51), and ancestor of Ezra (Ezr 7:4). In 2 Esdras 1:2 the name appears as Borith, and in 1 Esdras 8:2 as Boccas.
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SBD
(wasting ). Son of Abishua and father of Uzzi fifth from Aaron in the line of the high priests in ( 1 Chronicles 6:5 ; 1 Chronicles 6:5 1 Chronicles 6:51 ) (Authorized Version), and in the genealogy of Ezra. ( Ezra 7:4 ) Son of Jogli, prince of the tribe of Dan, one of the ten men chosen to apportion the land of Canaan between the tribes. ( Numbers 34:22 )
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| 布基雅 |
BUKKIAH |
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代表
代上25:4 代上25:5 代上25:6 代上25:7 代上25:8 代上25:9 代上25:10 代上25:11 代上25:12 代上25:13
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ISBE
buk-i-a (buqqiyahu, "proved of God"): A Levite, son of Heman (1 Ch 25:4,13).
See BAKBUKIAH.
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HDBN
the dissipation of the Lord
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SBD
(wasting from Jehovah ), a Kohathite Levite, of the sons of Heman, one of the musicians in the temple. ( 1 Chronicles 25:4 1 Chronicles 25:13 )
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| 布尼 |
BUNNI |
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代表
尼11:3 尼11:4 尼11:5 尼11:6 尼11:7 尼11:8 尼11:9 尼11:10 尼11:11 尼11:12 尼11:13 尼11:14 尼11:15 尼9:4 尼10:15
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ISBE
bun-i (bunni, buni, bunni; compare BANI):
(1) A Levite (Neh 9:4). The repetition of Banis name in this passage is probably a scribal error. The Syriac version for the second "Bani" reads "Binnui"; but as, in Neh 10:9 and 12:8, Binnuis name comes, as here, between those of Jeshua and Kadmiel, we should substitute Binnui here for the first Bani. The Septuagint renders all three names as if the Hebrew in each case had been bene, "sons of," reducing the proper names in the verse to five. The names probably stand for chief Levitical houses rather than individuals.
(2) Another Levite, one of the overseers of the temple, father of Hashabiah, according to Neh 11:15; but, according to 1 Ch 9:14, Hashabiah is "of the sons of Merari" The reading in Nehemiah is a corruption of the one in Ch.
H. J. Wolf
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SBD
(my understanding ). One of the Levites in the time of Nehemiah. ( Nehemiah 9:4 ) Another Levite, but of earlier date than the preceding. ( Nehemiah 11:15 )
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BUNAH |
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ISBE
bu-na (bunah); A son of Jerahmeel (1 Ch 2:25).
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HDBN
building; understanding
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SBD
(understanding ), a son of Jerahmeel, of the family of Pharez in Judah. ( 1 Chronicles 2:25 )
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| 布斯 |
BUZ |
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Easton
contempt. (1.) The second son of Nahor and Milcah, and brother of Huz (Gen. 22:21). Elihu was one of his descendants (Job 32:2). (2.) One of the chiefs of the tribe of Gad (1 Chr. 5:14). (3.) A district in Arabia Petrea (Jer. 25:23).
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SBD
(contempt ). The second son of Milcah and Nahor. ( Genesis 22:21 ) Elihu "the Buzite" was probably a descendant of Buz. A name occurring in the genealogies of the tribe of Gad. ( 1 Chronicles 5:14 )
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| 布田 |
PUDENS |
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ISBE
pu-denz, pu-dens (Poudes, literally, "bashful" (2 Tim 4:21)):
1. Faithful to Paul:
One of the Christians in Rome who remained loyal to Paul during his second and last imprisonment there, when most of the members of the church "forsook him." The pressure under which they acted must have been very great, as the apostles final trial before the supreme court of the empire followed quickly after the Neronic persecution. Their defection from their loyalty to Paul must not be taken as implying that they had also proved untrue to Christ. At this time, however, there were some of the Christians who risked their earthly all, and their lives too, in order to prove their adherence to Paul, and Pudens was one of these.
2. Pudens and Claudia:
Writing the last of all his letters, the Second Epistle to Timothy, Paul sends greeting from "all the brethren" who were then with him. Among these he names Pudens. There are three other names associated by the apostle with that of Pudens: Eubulus, Linus and Claudia. There is an interesting conjecture regarding Pudens and Claudia, that their were husband and wife, and that Claudia was of British birth, a daughter of a British king, called Cogidunus. King Cogidunus was an ally of the Romans, and assumed the name of the emperor Tiberius Claudius, who was his patron. In this way his daughter would be named Claudia. But this identification of the British princess with the Claudia who sends salutation to Timothy is only a supposition; it lacks both evidence and proof.
See CLAUDIA and Code of Hammurabi (St. P), chapter xxvii.
In modern Rome, however, the tourist is still shown a building which is called the house of Pudens, in the same way as "Pauls hired house" is also shown. The authenticity in both cases is lacking.
Pudens is not mentioned elsewhere in the New Testament.
John Rutherfurd
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Easton
bashful, a Christian at Rome, who sent his greetings to Timothy (2 Tim. 4:21). (See CLAUDIA
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SBD
(modest ), a Christian friend of Timothy at Rome. ( 2 Timothy 4:21 ) (A.D. 84.) According to legend he was the host of St. Peter and friend of St. Paul. and was martyred under Nero.
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BUZI |
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Easton
the father of the prophet Ezekiel (1:3).
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SBD
(contempt ), father of Ezekiel the prophet. ( Ezekiel 1:3 )
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hiel |
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ISBE
hi-el (chiel; Achiel): A Bethelite who according to 1 Ki 16:34 rebuilt Jericho, and in fulfillment of a curse pronounced by Joshua (Josh 6:26) sacrificed his two sons. This seems to have been a custom prevalent among primitive peoples, the purpose being to ward off ill luck from the inhabitants, especially in a case where the destroyer had invoked a curse on him who presumed to rebuild. Numerous instances are brought to light in the excavations of Gezer (Macalister, Bible Side-Lights from the Mound of Gezer, chapter x). At first the very best was claimed as a gift to the deity, e.g. ones own sons; then some less valuable member of the community. When civilization prevented human sacrifice, animals were offered instead. The story of Abraham offering Isaac may be a trace of this old custom, the tenor of the story implying that at the time of the writing of the record, the custom was coming to be in disrepute. A similar instance is the offering of his eldest son by the king of Edom to appease the deity and win success in battle (2 Ki 3:27; compare Mic 6:7). Various conjectures have been made as to the identity of this king. Ewald regarded him as a man of wealth and enterprise (unternehmender reicher Mann); Cheyne following Niebuhr makes it Jehu in disguise, putting 1 Ki 16:34 after 2 Ki 10:33; Winckler explains as folklore.
W. N. Stearns
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Easton
life of (i.e., from) God, a native of Bethel, who built (i.e., fortified) Jericho some seven hundred years after its destruction by the Israelites. There fell on him for such an act the imprecation of Joshua (6:26). He laid the foundation in his first-born, and set up the gates in his youngest son (1 Kings 16:34), i.e., during the progress of the work all his children died.
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HDBN
God lives; the life of God
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SBD
(God liveth ), a native of Bethel, who rebuilt Jericho in the reign of Ahab, ( 1 Kings 16:34 ) (B.C. after 915), and in whom was fulfilled the curse pronounced by Joshua, ( Joshua 6:26 ) five hundred years before.
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heber |
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代表
創10:21 創11:14 創17 路3:25 代上5:13 代上8:12 代上8:17 代上8:18 代上8:22 代上8:25 尼12:20 代上4:18
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ISBE
he-ber (chebher, "associate" or, possibly, "enchanter"; Eber): A name occurring several times in the Old Testament as the name of an individual or of a clan.
(1) A member of the tribe of Asher and son of Beraiah (Gen 46:17; Nu 26:45; 1 Ch 7:31 f).
(2) A Kenite, husband of Jael, who deceptively slew Sisera, captain of the army of Jabin, a Canaanite king (Jdg 4:17; 5:24). He had separated himself from the main body of the Kenites, which accounts for his tent being near Kedesh, the place of Siseras disastrous battle (Jdg 4:11).
(3) Head of a clan of Judah, and son of Mered by his Jewish, as distinguished from an Egyptian wife. He was father, or founder, of Soco (1 Ch 4:18).
(4) A Benjamite, or clan or family of Elpaal belonging to Benjamin (1 Ch 8:17).
(5) Heber, of our Lords genealogy (Lk 3:35 the King James Version), better, Eber.
So, the name "Eber," `ebher, in 1 Ch 5:13; 8:22, is not to be confused with Heber, chebher, as in the foregoing passages.
Edward Bagby Pollard
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Easton
passing over. (1.) Son of Beriah and grandson of Asher (Gen. 46:17; 1 Chr. 7:31, 32). (2.) The Kenite (Judg. 4:11, 17; 5:24), a descendant of Hobab. His wife Jael received Sisera (q.v.) into her tent and then killed him. (3.) 1 Chr. 4:18. (4.) A Benjamite (1 Chr. 8:17). (5.) A Gadite (5:13). (See EBER
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HDBN
one that passes; anger
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SBD
(alliance ). Grandson of the patriarch Asher, ( Genesis 46:17 ; Numbers 26:45 ; 1 Chronicles 7:31 ) from whom came the Heberites. ( Numbers 26:45 ) The patriarch Eber. ( Luke 3:35 ) [EBER] The father of Socho; a Judite. ( 1 Chronicles 4:18 ) A Benjamite. ( 1 Chronicles 8:17 ) A Benjamite. ( 1 Chronicles 8:22 ) A Gadite. ( 1 Chronicles 5:13 ) The husband of Jael, who slew Sisera by driving a nail into his temple. ( Judges 4:21 Judges 4:22 )
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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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